The Bhagavad Gita unfolds on the battlefield of 𑌕𑍁𑌰𑍁𑌕𑍍𑌷𑍇𑌤𑍍𑌰, a moment suspended between war and wisdom. Here, amidst the clash of the 𑌪𑌾𑌂𑌡𑌵𑌾𑌃 and 𑌕𑍌𑌰𑌵𑌾𑌃, 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 and 𑌅𑌰𑍍𑌜𑍁𑌨 engage in a dialogue that transcends the immediate chaos. Chapter 14, titled 𑌗𑍁𑌣𑌤𑍍𑌰𑌯𑌵𑌿𑌭𑌾𑌗𑌯𑍋𑌗𑌃 - the 𑌯𑍋𑌗 of the Division of the Three Gunas, invites us to look beneath the surface of action and emotion, into the very fabric of human nature.

In the previous chapters, 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 has guided 𑌅𑌰𑍍𑌜𑍁𑌨 through the paths of 𑌕𑌰𑍍𑌮-𑌯𑍋𑌗 (selfless action), 𑌜𑍍𑌞𑌾𑌨-𑌯𑍋𑌗 (knowledge), and 𑌭𑌕𑍍𑌤𑌿-𑌯𑍋𑌗 (devotion). Chapter 13 explored the distinction between the field (𑌕𑍍𑌶𑍇𑌤𑍍𑌰) and the knower of the field (𑌕𑍍𑌶𑍇𑌤𑍍𑌰𑌜𑍍𑌞𑍍𑌨), helping 𑌅𑌰𑍍𑌜𑍁𑌨 see the difference between the body and the true Self, or 𑌆𑌤𑍍𑌮𑌾. Now, the focus shifts to the forces that shape our thoughts, behaviors, and ultimately our destinies.

This chapter introduces the concept of the three 𑌗𑍁𑌣s: 𑌸𑌤𑍍𑌤𑍍𑌵 (purity, harmony), 𑌰𑌜𑌸𑍍 (activity, passion), and 𑌤𑌮𑌸𑍍 (inertia, ignorance). These are not just abstract qualities, but living energies that color every experience, mood, and choice. 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 explains how these 𑌗𑍁𑌣s bind the soul to the cycle of birth and death, and how recognizing their influence is the first step toward freedom. Imagine the mind as a river: sometimes clear and calm, sometimes rushing and restless, sometimes muddy and still. The 𑌗𑍁𑌣s are the currents that shape its flow.

Through vivid examples, 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 shows how 𑌸𑌤𑍍𑌤𑍍𑌵 brings clarity and happiness, 𑌰𑌜𑌸𑍍 fuels ambition and restlessness, and 𑌤𑌮𑌸𑍍 drags us into confusion and lethargy. Yet, none of these is the true Self. The chapter encourages us to observe these forces without getting entangled, to become witnesses rather than puppets of our moods and habits.

As the conversation unfolds, 𑌅𑌰𑍍𑌜𑍁𑌨 learns that liberation lies in rising above the 𑌗𑍁𑌣s, not by rejecting life, but by understanding and transcending its patterns. This is not a call to escape the world, but to engage with it from a place of inner freedom. The teachings here are practical: they invite us to notice which 𑌗𑍁𑌣 dominates our day, and to make choices that nurture clarity and balance.

Looking ahead, the next chapter will dive deeper into the path of devotion, or 𑌭𑌕𑍍𑌤𑌿-𑌯𑍋𑌗. It will reveal how love and surrender to the Divine can cut through the knots of the 𑌗𑍁𑌣s, offering a direct route to peace and fulfillment. But first, Chapter 14 asks us to become explorers of our own inner landscape, to recognize the subtle forces at play, and to discover the freedom that comes from knowing who we truly are.

𑌓𑌂 𑌶𑍍𑌰𑍀 𑌪𑌰𑌮𑌾𑌤𑍍𑌮𑌨𑍇 𑌨𑌮𑌃
𑌅𑌥 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃 ।
𑌗𑍁𑌣𑌤𑍍𑌰𑌯𑌵𑌿𑌭𑌾𑌗𑌯𑍋𑌗𑌃

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌓𑌂 - sacred syllable, invocation
𑌶𑍍𑌰𑍀 - auspicious, revered
𑌪𑌰𑌮𑌾𑌤𑍍𑌮𑌨𑍇 - to the Supreme Self
𑌨𑌮𑌃 - salutations, obeisance
𑌅𑌥 - now, thus
𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑌃 - fourteenth
𑌅𑌧𑍍𑌯𑌾𑌯𑌃 - chapter
𑌗𑍁𑌣 - quality, attribute
𑌤𑍍𑌰𑌯 - three, triad
𑌵𑌿𑌭𑌾𑌗 - division, classification
𑌯𑍋𑌗𑌃 - discipline, path

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Salutations to the Supreme Self. Now begins the fourteenth chapter, called 'The Yoga of the Division of the Three Qualities.'

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This introductory verse sets the stage for the fourteenth chapter of the Bhagavad Gita, titled 'guNatrayavibhAgayOgaH.' The key terms here are 𑌗𑍁𑌣 (qualities), 𑌤𑍍𑌰𑌯 (three), 𑌵𑌿𑌭𑌾𑌗 (division), and 𑌯𑍋𑌗𑌃 (discipline). The invocation with 𑌓𑌂 and 𑌶𑍍𑌰𑍀 𑌪𑌰𑌮𑌾𑌤𑍍𑌮𑌨𑍇 𑌨𑌮𑌃 pays respect to the Supreme Self, acknowledging the spiritual context and intent of the teachings. The chapter title itself signals a focus on understanding the three fundamental qualities or modes that shape all of nature and human experience, and how their distinctions can be a path to deeper wisdom.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that the three 𑌗𑍁𑌣s-𑌸𑌤𑍍𑌤𑍍𑌵, 𑌰𑌜𑌸𑍍, and 𑌤𑌮𑌸𑍍-constitute the fundamental forces shaping all aspects of mind and matter, and discerning their nature is essential for spiritual transcendence. Complementing this, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 interprets the division of these qualities as a practical framework for understanding the soul's bondage within material existence and the means to liberation. This aligns with the Upanishadic invocation 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌚𑌕𑍍𑌷𑍁𑌶𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (bRuhadAraNyaka), which prays for guidance from darkness (ignorance and inertia) to light (knowledge and clarity), symbolizing the aspirant's journey through the influence of the 𑌗𑍁𑌣s. Thus, the chapter's focus on the threefold division not only deepens philosophical insight but also prepares the seeker to recognize and transform these qualities in daily life, bridging the theoretical foundation laid in the first paragraph with the practical applications discussed next.

In modern life, understanding the three qualities can help us recognize why we feel calm and clear at times (sattva), restless or ambitious at others (rajas), or lethargic and confused (tamas). For example, someone might notice that after a healthy meal and meditation, their mind feels light and focused, while after a night of poor sleep and junk food, they feel dull and unmotivated. In a workplace, recognizing these modes can help manage team dynamics and personal productivity. As a reflection exercise, try observing your predominant state at different times of the day and consider what activities or environments seem to increase each quality. This awareness can be the first step toward consciously cultivating a more balanced and harmonious life.

𑌶𑍍𑌰𑍀𑌭𑌗𑌵𑌾𑌨𑍁𑌵𑌾𑌚
𑌪𑌰𑌂 𑌭𑍂𑌯𑌃 𑌪𑍍𑌰𑌵𑌕𑍍𑌷𑍍𑌯𑌾𑌮𑌿 𑌜𑍍𑌞𑌾𑌨𑌾𑌨𑌾𑌂 𑌜𑍍𑌞𑌾𑌨𑌮𑍁𑌤𑍍𑌤𑌮𑌮𑍍 ।
𑌯𑌜𑍍𑌜𑍍𑌞𑌾𑌤𑍍𑌵𑌾 𑌮𑍁𑌨𑌯𑌃 𑌸𑌰𑍍𑌵𑍇 𑌪𑌰𑌾𑌂 𑌸𑌿𑌦𑍍𑌧𑌿𑌮𑌿𑌤𑍋 𑌗𑌤𑌾𑌃 ॥ 1 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌶𑍍𑌰𑍀𑌭𑌗𑌵𑌾𑌨𑍍 - the Blessed Lord
𑌉𑌵𑌾𑌚 - said
𑌪𑌰𑌂 - supreme (highest)
𑌭𑍂𑌯𑌃 - again
𑌪𑍍𑌰𑌵𑌕𑍍𑌷𑍍𑌯𑌾𑌮𑌿 - I will declare (I will explain)
𑌜𑍍𑌞𑌾𑌨𑌾𑌨𑌾𑌂 - among knowledges
𑌜𑍍𑌞𑌾𑌨𑌂 - knowledge
𑌉𑌤𑍍𑌤𑌮𑌮𑍍 - the best (most excellent)
𑌯𑌤𑍍 - which
𑌜𑍍𑌞𑌾𑌤𑍍𑌵𑌾 - having known (by realizing)
𑌮𑍁𑌨𑌯𑌃 - sages (contemplatives)
𑌸𑌰𑍍𑌵𑍇 - all
𑌪𑌰𑌂 - supreme (highest)
𑌸𑌿𑌦𑍍𑌧𑌿𑌮𑍍 - perfection (fulfillment, liberation)
𑌇𑌤𑌹𑍍 - from here (from this world)
𑌗𑌤𑌹𑍍 - have attained (have reached)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The Blessed Lord said: I will once more explain the supreme knowledge, the highest among all forms of wisdom. By understanding this, all contemplative sages have reached the ultimate perfection beyond this world.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse opens with 𑌪𑌰𑌂 (supreme), 𑌜𑍍𑌞𑌾𑌨𑌂 (knowledge), and 𑌉𑌤𑍍𑌤𑌮𑌮𑍍 (the best), highlighting the exceptional nature of the teaching about to be given. The Lord addresses Arjuna directly, promising to reveal a form of knowledge that surpasses all others, not just in content but in its transformative power. The word 𑌭𑍂𑌯𑌃 (again) signals that although knowledge has been discussed before, what follows is a deeper or more comprehensive revelation. The phrase 𑌯𑌤𑍍 𑌜𑍍𑌞𑌾𑌤𑍍𑌵𑌾 (having known which) emphasizes that this knowledge is not merely theoretical; it is practical and leads to real change. The result is described as 𑌪𑌰𑌂 𑌸𑌿𑌦𑍍𑌧𑌿𑌮𑍍 (supreme perfection), a state that all true seekers (𑌮𑍁𑌨𑌯𑌃) have attained by following this path, transcending the limitations of worldly existence (𑌇𑌤𑌹𑍍 - from here).

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that this 𑌪𑌰𑌂 𑌜𑍍𑌞𑌾𑌨𑌂 𑌉𑌤𑍍𑌤𑌮𑌮𑍍 is supreme because it leads directly to liberation, transcending all other forms of knowledge that may yield only temporary or partial results. He highlights that this knowledge reveals the ultimate Self, beyond mere ritualistic or intellectual understanding. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 distinguishes this supreme knowledge from the earlier teachings about the gunas, emphasizing that true perfection and freedom from 𑌸𑌂𑌸𑌾𑌰 come only from realizing the pure Self. This is supported by the Upanishadic prayer 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'lead me from death to immortality,' illustrating the transformative power of this knowledge to transcend the cycle of birth and death. Thus, the verse not only reaffirms the exceptional nature of this knowledge introduced in paragraph one but also prepares us to consider its practical relevance in daily life, as discussed in the following paragraph.

In modern life, this verse invites us to seek wisdom that transforms our entire outlook, not just information or skills for material success. For example, someone might pursue advanced degrees or professional certifications, but still feel unfulfilled; this teaching suggests that only knowledge which changes our understanding of ourselves and our purpose leads to lasting satisfaction. Another example is the difference between learning about healthy living and actually embodying it-true knowledge is that which results in real change. As a reflection exercise, consider what forms of knowledge in your life have actually led to deeper peace or clarity, and which have only added to your mental clutter. What would it mean for you to seek the 'supreme knowledge' in your current circumstances?

𑌇𑌦𑌂 𑌜𑍍𑌞𑌾𑌨𑌮𑍁𑌪𑌾𑌶𑍍𑌰𑌿𑌤𑍍𑌯 𑌮𑌮 𑌸𑌾𑌧𑌰𑍍𑌮𑍍𑌯𑌮𑌾𑌗𑌤𑌾𑌃 ।
𑌸𑌰𑍍𑌗𑍇𑌽𑌪𑌿 𑌨𑍋𑌪𑌜𑌾𑌯𑌂𑌤𑍇 𑌪𑍍𑌰𑌲𑌯𑍇 𑌨 𑌵𑍍𑌯𑌥𑌂𑌤𑌿 𑌚 ॥ 2 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌇𑌦𑌂 - this
𑌜𑍍𑌞𑌾𑌨𑌂 - knowledge
𑌉𑌪𑌾𑌶𑍍𑌰𑌿𑌤𑍍𑌯 - resorting to, taking refuge in
𑌮𑌮 - My
𑌸𑌾𑌧𑌰𑍍𑌮𑍍𑌯𑌮𑍍 - similarity of nature, sharing My qualities
𑌆𑌗𑌤𑌾𑌃 - those who have attained
𑌸𑌰𑍍𑌗𑍇 - at creation
𑌅𑌪𑌿 - even
𑌨 - not
𑌉𑌪𑌜𑌾𑌯𑌂𑌤𑍇 - are born, come into being
𑌪𑍍𑌰𑌲𑌯𑍇 - at dissolution
𑌨 - not
𑌵𑍍𑌯𑌥𑌂𑌤𑌿 - are disturbed, suffer
𑌚 - and

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Those who take refuge in this knowledge and reach a state of unity with Me are not born again during creation, nor do they experience distress during the dissolution of the universe.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the transformative power of true knowledge, using terms like 𑌜𑍍𑌞𑌾𑌨𑌂 (knowledge), 𑌉𑌪𑌾𑌶𑍍𑌰𑌿𑌤𑍍𑌯 (resorting to), and 𑌸𑌾𑌧𑌰𑍍𑌮𑍍𑌯𑌮𑍍 (attaining My nature). Krishna explains that those who embrace this wisdom and align themselves with the divine essence are freed from the cycles of cosmic creation and destruction. The phrase 𑌮𑌮 𑌸𑌾𑌧𑌰𑍍𑌮𑍍𑌯𑌂 𑌆𑌗𑌤𑌾𑌃 suggests not just similarity, but a profound participation in the divine state. Such individuals are no longer subject to the ordinary processes of birth (𑌉𑌪𑌜𑌾𑌯𑌂𑌤𑍇) or the suffering (𑌵𑍍𑌯𑌥𑌂𑌤𑌿) that comes with the dissolution of worlds. The verse assures that spiritual realization leads to a transcendence beyond the reach of material change, promising a state of peace and freedom from existential anxiety.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that 𑌸𑌾𑌧𑌰𑍍𑌮𑍍𑌯𑌮𑍍 signifies a profound likeness to the divine nature rather than complete identity, emphasizing that those who attain this state transcend birth and death cycles. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets this attainment as reaching an unshakable closeness and similarity to the Lord, where the soul is no longer affected by cosmic creation or dissolution. This aligns with the Upanishadic truth expressed in 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the realized soul neither takes birth nor dies, highlighting its eternal nature beyond material transformations. These insights deepen the understanding from the previous paragraph by clarifying how knowledge leads to a stable, divine participation that frees one from existential suffering. This foundation prepares us to consider how such spiritual steadiness manifests in everyday challenges, as discussed next.

In modern life, this teaching can be seen in those who, through deep understanding and spiritual practice, remain calm and unshaken even when facing major changes-such as losing a job, moving to a new country, or witnessing societal upheaval. Their inner stability is not dependent on external circumstances. Another example is someone who, after years of self-inquiry and meditation, finds a sense of peace that persists despite personal loss or uncertainty about the future. For reflection: consider a situation that usually causes you anxiety or fear. Imagine responding to it from a place of deep knowledge and inner connection, as described in this verse. What would change in your experience? How might you cultivate that steadiness in your daily life?

𑌮𑌮 𑌯𑍋𑌨𑌿𑌰𑍍𑌮𑌹𑌦𑍍𑌬𑍍𑌰𑌹𑍍𑌮 𑌤𑌸𑍍𑌮𑌿𑌨𑍍𑌗𑌰𑍍𑌭𑌂 𑌦𑌧𑌾𑌮𑍍𑌯𑌹𑌮𑍍 ।
𑌸𑌂𑌭𑌵𑌃 𑌸𑌰𑍍𑌵𑌭𑍂𑌤𑌾𑌨𑌾𑌂 𑌤𑌤𑍋 𑌭𑌵𑌤𑌿 𑌭𑌾𑌰𑌤 ॥ 3 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌮𑌮 - my
𑌯𑍋𑌨𑌿𑌃 - womb, source
𑌮𑌹𑌤𑍍 - great
𑌬𑍍𑌰𑌹𑍍𑌮 - cosmic substance, primal matter
𑌤𑌸𑍍𑌮𑌿𑌨𑍍 - in that (womb)
𑌗𑌰𑍍𑌭𑌮𑍍 - seed, embryo
𑌦𑌧𑌮𑌿 - I place, I deposit
𑌅𑌹𑌮𑍍 - I
𑌸𑌂𑌭𑌵𑌃 - origin, birth
𑌸𑌰𑍍𑌵-𑌭𑍁𑌤𑌨𑌮𑍍 - of all beings
𑌤𑌤𑌹𑍍 - from that
𑌭𑌵𑌤𑌿 - arises, occurs
𑌭𑌾𑌰𑌤 - O descendant of Bharata (Arjuna)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
My womb is the vast cosmic substance, and into it I place the seed of all life. From this union, Arjuna, comes the birth of every living being.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse uses the terms 𑌯𑍋𑌨𑌿𑌃 (womb), 𑌮𑌹𑌤𑍍 (great), 𑌬𑍍𑌰𑌹𑍍𑌮 (cosmic substance), and 𑌗𑌰𑍍𑌭𑌮𑍍 (seed) to describe the process of creation. Here, Krishna identifies the 'womb' as the great cosmic matrix, the primal matter from which all forms arise. The 'seed' is the conscious principle or divine impulse that initiates creation. By stating 'I place the seed,' Krishna emphasizes the active role of the divine in manifesting the universe. The phrase 'from that arises the birth of all beings' highlights the interconnectedness of all life, rooted in the union of consciousness and matter. This passage sets the stage for understanding the relationship between the unmanifest source and the diversity of creation.

The great cosmic womb, identified as 𑌪𑍍𑌰𑌕𑍃𑌤𑌿, is understood by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 as the primordial nature composed of the three gunas, which sustains and nurtures all beings. He explains that the 'seed' placed within this womb is the divine conscious principle, the Self that enlivens matter and initiates creation. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that the Lord, by His will, unites the non-conscious 𑌪𑍍𑌰𑌕𑍃𑌤𑌿 with the conscious souls, thus causing the birth of all entities. This union is essential, as reflected in the Upanishadic prayer 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'lead me from death to immortality,' symbolizing the movement from unmanifest potential to manifest life through divine agency. These teachings emphasize that creation arises from the dynamic interaction of the cosmic womb and the divine seed, a principle that underlies both the metaphysical framework and practical manifestations of life.

In modern life, this teaching can be seen in the way ideas (the seed) need a supportive environment (the womb) to grow into reality, whether in creative projects, relationships, or personal development. For example, a business plan requires both a visionary idea and the right resources to come to fruition. Similarly, nurturing a child involves both genetic inheritance and the environment provided by caregivers. As a reflection exercise, consider an area of your life where you are trying to create or manifest something. Identify what represents the 'seed' and what forms the 'womb' or supportive context, and think about how you can harmonize the two to foster growth.

𑌸𑌰𑍍𑌵𑌯𑍋𑌨𑌿𑌷𑍁 𑌕𑍌𑌂𑌤𑍇𑌯 𑌮𑍂𑌰𑍍𑌤𑌯𑌃 𑌸𑌂𑌭𑌵𑌂𑌤𑌿 𑌯𑌾𑌃 ।
𑌤𑌾𑌸𑌾𑌂 𑌬𑍍𑌰𑌹𑍍𑌮 𑌮𑌹𑌦𑍍𑌯𑍋𑌨𑌿𑌰𑌹𑌂 𑌬𑍀𑌜𑌪𑍍𑌰𑌦𑌃 𑌪𑌿𑌤𑌾 ॥ 4 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌰𑍍𑌵-𑌯𑍋𑌨𑌿𑌶𑍁 - in all wombs (from 𑌸𑌰𑍍𑌵 - all, 𑌯𑍋𑌨𑌿 - womb/source, locative plural)
𑌕𑍌𑌂𑌤𑍇𑌯 - O son of Kunti (vocative of 𑌕𑍌𑌂𑌤𑍇𑌯)
𑌮𑍂𑌰𑍍𑌤𑌯𑌃 - forms, embodied beings (nominative plural of 𑌮𑍂𑌰𑍍𑌤𑌿)
𑌸𑌂𑌭𑌵𑌂𑌤𑌿 - are born, arise (third person plural of 𑌸𑌂𑌭𑍂)
𑌯𑌾𑌃 - which, whatever (relative pronoun, nominative plural feminine)
𑌤𑌾𑌸𑌾𑌂 - of those (genitive plural feminine of 𑌤𑌾)
𑌬𑍍𑌰𑌹𑍍𑌮 - the great source, primordial matter (here: 𑌪𑍍𑌰𑌕𑍃𑌤𑌿, not the personal deity)
𑌮𑌹𑌤𑍍 𑌯𑍋𑌨𑌿𑌃 - the great womb (nominative singular; 𑌮𑌹𑌤𑍍 - great, 𑌯𑍋𑌨𑌿 - womb)
𑌅𑌹𑌮𑍍 - I (first person singular pronoun)
𑌬𑍀𑌜-𑌪𑍍𑌰𑌦𑌃 - seed-giving, one who provides the seed (𑌬𑍀𑌜 - seed, 𑌪𑍍𑌰𑌦 - giver)
𑌪𑌿𑌤𑌾 - father (nominative singular)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O son of Kunti, whatever forms come into existence in any womb, the great source or womb for all of them is primordial nature, and I am the father who provides the seed.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the interplay between 𑌬𑍍𑌰𑌹𑍍𑌮 (here meaning primordial nature or 𑌪𑍍𑌰𑌕𑍃𑌤𑌿), 𑌮𑌹𑌤𑍍 𑌯𑍋𑌨𑌿𑌃 (the great womb), and 𑌬𑍀𑌜-𑌪𑍍𑌰𑌦𑌃 (the seed-giving father). The verse explains that all living forms, regardless of their type or origin, are born from the union of two principles: the universal womb, which is nature itself, and the conscious principle, represented by the seed. The term 𑌮𑍂𑌰𑍍𑌤𑌯𑌃 refers to all embodied beings, emphasizing the diversity of life. By stating "I am the seed-giving father," Krishna asserts the presence of a conscious, divine agency that initiates life within the field of nature. The verse thus establishes a dual cause for creation: the material substratum and the conscious initiator.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that 𑌬𑍍𑌰𑌹𑍍𑌮 here signifies 𑌪𑍍𑌰𑌕𑍃𑌤𑌿, the unmanifested material cause that serves as the universal womb from which all embodied forms arise. Krishna as the 𑌬𑍀𑌜-𑌪𑍍𑌰𑌦𑌃 is the conscious seed-giving father who activates and initiates creation within this womb. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that the Lord implants individual souls into nature according to their karmic histories, making Him the ultimate conscious cause behind all births and forms. This dual causality-material nature as the womb and the divine as the seed-giving father-reflects the inseparable relationship between matter and consciousness in the process of manifestation. The 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18) states 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the wise one is never born nor dies, highlighting the eternal nature of the self that is implanted by the Lord into the womb of nature. This understanding bridges the cosmic principle described in the first paragraph with the practical insight that every living being's origin involves both material and conscious causes, preparing us to reflect on this unity in our daily experience.

In modern life, this teaching can be seen in the way every living being, regardless of background or form, shares a common origin in both material nature and a deeper, unifying consciousness. For example, the birth of a child involves both the physical contribution of parents and the mysterious spark of life that animates the body. Similarly, the growth of a plant from a seed depends on both the earth (nature) and the vital force within the seed. Reflect on a moment when you felt connected to something larger than yourself-perhaps while witnessing a birth, marveling at nature, or contemplating your own origins. Consider how recognizing a shared source can foster respect and empathy for all forms of life.

𑌸𑌤𑍍𑌤𑍍𑌵𑌂 𑌰𑌜𑌸𑍍𑌤𑌮 𑌇𑌤𑌿 𑌗𑍁𑌣𑌾𑌃 𑌪𑍍𑌰𑌕𑍃𑌤𑌿𑌸𑌂𑌭𑌵𑌾𑌃 ।
𑌨𑌿𑌬𑌧𑍍𑌨𑌂𑌤𑌿 𑌮𑌹𑌾𑌬𑌾𑌹𑍋 𑌦𑍇𑌹𑍇 𑌦𑍇𑌹𑌿𑌨𑌮𑌵𑍍𑌯𑌯𑌮𑍍 ॥ 5 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌤𑍍𑌤𑍍𑌵𑌂 - clarity, harmony, purity (nominative singular, subject)
𑌰𑌜𑌸𑍍 - activity, passion, restlessness (nominative singular, subject)
𑌤𑌮𑌸𑍍 - inertia, darkness, ignorance (nominative singular, subject)
𑌇𑌤𑌿 - thus, in this way
𑌗𑍁𑌣𑌾𑌃 - qualities, attributes, modes (nominative plural)
𑌪𑍍𑌰𑌕𑍃𑌤𑌿-𑌸𑌂𑌭𑌵𑌾𑌹𑍍 - arising from nature, born of primordial matter (nominative plural)
𑌨𑌿𑌬𑌧𑍍𑌨𑌂𑌤𑌿 - bind, tie, constrain (present tense, plural)
𑌮𑌹𑌾-𑌬𑌾𑌹𑍋 - O mighty-armed one (vocative, addressing Arjuna)
𑌦𑍇𑌹𑍇 - in the body, within the physical form (locative singular)
𑌦𑍇𑌹𑌿𑌨𑌮𑍍 - the embodied being, the soul (accusative singular)
𑌅𑌵𑍍𑌯𑌯𑌮𑍍 - immutable, indestructible, unchanging (accusative singular)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O mighty-armed Arjuna, the qualities of clarity, activity, and inertia-known as sattva, rajas, and tamas-arise from nature and bind the unchanging self to the body.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse introduces the three fundamental qualities-𑌸𑌤𑍍𑌤𑍍𑌵𑌂, 𑌰𑌜𑌸𑍍, and 𑌤𑌮𑌸𑍍-which are described as 𑌗𑍁𑌣𑌾𑌃 or modes that originate from 𑌪𑍍𑌰𑌕𑍃𑌤𑌿, the basic material nature. The term 𑌨𑌿𑌬𑌧𑍍𑌨𑌂𑌤𑌿 is crucial here, as it means 'bind' or 'tie down', indicating that these qualities are not passive but actively influence the soul's experience within the body. The soul itself is called 𑌅𑌵𑍍𑌯𑌯𑌂 𑌦𑍇𑌹𑌿𑌨𑌮𑍍, meaning it is indestructible and unchanging, yet it appears to be limited or conditioned by these qualities as long as it is associated with the body. The verse sets the stage for a deeper exploration of how these modes operate and how they affect human behavior, perception, and spiritual progress.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the 𑌗𑍁𑌣𑌾𑌃-𑌸𑌤𑍍𑌤𑍍𑌵, 𑌰𑌜𑌸𑍍, and 𑌤𑌮𑌸𑍍-are intrinsic qualities of 𑌪𑍍𑌰𑌕𑍃𑌤𑌿 that appear to bind the 𑌅𑌵𑍍𑌯𑌯𑌂 𑌦𑍇𑌹𑌿𑌨𑌮𑍍, the indestructible self, only because of its association with the body. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 clarifies that this binding arises from ignorance and attachment, which veil the true nature of the self and cause it to identify with the body-mind complex. This apparent bondage is not the self's actual condition but a consequence of its entanglement with the modes of nature. The Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 (KaThOpaniShad 1.2.18) supports this understanding by affirming that the true self neither takes birth nor dies, highlighting its immutable essence beyond the influence of the gunas. Thus, this verse lays the foundation for recognizing that while the self is inherently free, it appears bound due to the interplay of the three qualities within the embodied state, preparing us to observe how these modes manifest in daily life and influence our actions.

In modern life, these three qualities can be observed in daily situations: for example, when someone feels calm, clear-minded, and uplifted, they are under the influence of sattva; when driven by ambition, restlessness, or desire for achievement, rajas predominates; and when lethargy, confusion, or apathy take over, tamas is at work. Consider a student preparing for exams: focused study reflects sattva, cramming out of anxiety is rajas, and procrastination is tamas. A reflection exercise: At the end of your day, recall three moments and identify which quality was most active in each. This awareness is the first step to understanding how these modes shape your actions and choices.

𑌤𑌤𑍍𑌰 𑌸𑌤𑍍𑌤𑍍𑌵𑌂 𑌨𑌿𑌰𑍍𑌮𑌲𑌤𑍍𑌵𑌾𑌤𑍍𑌪𑍍𑌰𑌕𑌾𑌶𑌕𑌮𑌨𑌾𑌮𑌯𑌮𑍍 ।
𑌸𑍁𑌖𑌸𑌂𑌗𑍇𑌨 𑌬𑌧𑍍𑌨𑌾𑌤𑌿 𑌜𑍍𑌞𑌾𑌨𑌸𑌂𑌗𑍇𑌨 𑌚𑌾𑌨𑌘 ॥ 6 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑌤𑍍𑌰 - among these
𑌸𑌤𑍍𑌤𑍍𑌵𑌂 - the quality of sattva (purity, clarity)
𑌨𑌿𑌰𑍍𑌮𑌲𑌤𑍍𑌵𑌾𑌤𑍍 - due to being free from impurity
𑌪𑍍𑌰𑌕𑌾𑌸𑌕𑌮𑍍 - illuminating, revealing
𑌅𑌨𑌮𑌯𑌮𑍍 - free from affliction or disease
𑌸𑍁𑌖-𑌸𑌨𑍍𑌗𑍇𑌨 - by attachment to happiness
𑌬𑌧𑍍𑌨𑌤𑌿 - binds, attaches
𑌜𑍍𑌞𑌾𑌨-𑌸𑌨𑍍𑌗𑍇𑌨 - by attachment to knowledge
𑌚 - and
𑌅𑌨𑌘 - O sinless one (Arjuna)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Of these qualities, sattva, because it is pure, is illuminating and free from harm. Yet, O sinless one, it binds by creating attachment to happiness and to knowledge.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the unique nature of 𑌸𑌤𑍍𑌤𑍍𑌵𑌂 among the three 𑌗𑍁𑌣s. The words 𑌨𑌿𑌰𑍍𑌮𑌲𑌤𑍍𑌵𑌾𑌤𑍍 (because of purity), 𑌪𑍍𑌰𑌕𑌾𑌸𑌕𑌮𑍍 (illuminating), and 𑌅𑌨𑌮𑌯𑌮𑍍 (free from affliction) describe how sattva stands apart: it brings clarity, health, and a sense of well-being. However, the verse also uses 𑌬𑌧𑍍𑌨𑌤𑌿 (binds) to show that even sattva is not entirely liberating. It creates subtle bondage by fostering attachment to pleasant experiences (𑌸𑍁𑌖-𑌸𑌨𑍍𑌗𑍇𑌨) and to knowledge (𑌜𑍍𑌞𑌾𑌨-𑌸𑌨𑍍𑌗𑍇𑌨). In other words, while sattva leads to joy and understanding, it can also make one cling to these states, preventing complete freedom.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that although 𑌸𑌤𑍍𑌤𑍍𑌵 is pure and illuminating, it still binds the self by fostering an illusory identification with happiness and knowledge, which are not the true self but objects of experience. This subtle misidentification arises from 𑌅𑌵𑌿𑌦𑍍𑌯 (ignorance), as the self is beyond all qualities and distinctions. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 teaches that 𑌸𑌤𑍍𑌤𑍍𑌵 produces both knowledge and happiness, yet attachment to these fruits leads to repeated births in auspicious conditions, perpetuating 𑌸𑌂𑌸𑌾𑌰. This is why even the highest 𑌗𑍁𑌣 does not grant ultimate liberation. The 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18) states, 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the wise self neither takes birth nor dies, highlighting that true selfhood transcends the binding effects of 𑌸𑌤𑍍𑌤𑍍𑌵. Thus, while 𑌸𑌤𑍍𑌤𑍍𑌵 brings clarity and well-being as described in the previous paragraph, it also subtly entangles the seeker through attachment, preparing the ground for the practical reflection on non-attachment in the following paragraph.

In modern life, sattva can be seen in those who pursue learning, health, and happiness with sincerity and clarity. For example, someone might become deeply invested in personal growth or spiritual study, finding joy and meaning in these pursuits. However, if they become attached to always feeling happy or to being seen as knowledgeable, this can create subtle stress or pride. Another example is the person who seeks wellness and balance, but becomes anxious if their peace is disturbed. To reflect: consider an area where you feel especially content or accomplished. Ask yourself, do you feel uneasy at the thought of losing this state? Notice if your well-being depends on holding onto certain experiences or knowledge, and explore what it would mean to appreciate them without attachment.

𑌰𑌜𑍋 𑌰𑌾𑌗𑌾𑌤𑍍𑌮𑌕𑌂 𑌵𑌿𑌦𑍍𑌧𑌿 𑌤𑍃𑌷𑍍𑌣𑌾𑌸𑌂𑌗𑌸𑌮𑍁𑌦𑍍𑌭𑌵𑌮𑍍 ।
𑌤𑌨𑍍𑌨𑌿𑌬𑌧𑍍𑌨𑌾𑌤𑌿 𑌕𑍌𑌂𑌤𑍇𑌯 𑌕𑌰𑍍𑌮𑌸𑌂𑌗𑍇𑌨 𑌦𑍇𑌹𑌿𑌨𑌮𑍍 ॥ 𑍭 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌰𑌜𑌃 - passion, activity
𑌰𑌾𑌗-𑌆𑌤𑍍𑌮𑌕𑌮𑍍 - of the nature of attachment (rAga: attraction, Atmaka: characterized by)
𑌵𑌿𑌦𑍍𑌧𑌿 - know (imperative)
𑌤𑍃𑌷𑍍𑌣𑌾 - craving, thirst
𑌸𑌞𑍍𑌗 - attachment, association
𑌸𑌮𑍁𑌦𑍍𑌭𑌵𑌮𑍍 - arising from, born of
𑌤𑌤𑍍 - that (referring to rajas)
𑌨𑌿𑌬𑌧𑍍𑌨𑌾𑌤𑌿 - binds, ties
𑌕𑍌𑌂𑌤𑍇𑌯 - O son of Kunti (Arjuna)
𑌕𑌰𑍍𑌮-𑌸𑌞𑍍𑌗𑍇𑌨 - through attachment to action (𑌕𑌰𑍍𑌮: action, sa~ga: attachment)
𑌦𑍇𑌹𑌿𑌨𑌮𑍍 - the embodied being

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Understand that rajas is the quality of passion, which is rooted in craving and attachment. This force, Arjuna, binds the soul by creating a strong attachment to action and its results.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the nature of 𑌰𑌜𑌃 as a force defined by 𑌰𑌾𑌗-𑌆𑌤𑍍𑌮𑌕𑌮𑍍 (the essence of attachment), arising from 𑌤𑍃𑌷𑍍𑌣𑌾 (craving or thirst) and 𑌸𑌞𑍍𑌗 (attachment or association). The term 𑌸𑌮𑍁𑌦𑍍𑌭𑌵𑌮𑍍 indicates that rajas is born from these desires, not merely associated with them. The verse explains that rajas binds the 𑌦𑍇𑌹𑌿𑌨𑌮𑍍 (embodied being) through 𑌕𑌰𑍍𑌮-𑌸𑌞𑍍𑌗𑍇𑌨-attachment to action. This means that the energy of rajas does not simply motivate activity, but entangles the individual in a cycle of desire-driven action and reaction, making it difficult to find inner peace or detachment. The binding is not physical but psychological, as the mind becomes absorbed in endless pursuits and ambitions.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that 𑌰𑌜𑌃 acts as a coloring agent that tints the mind with restlessness and desire, arising specifically from 𑌤𑍃𑌷𑍍𑌣𑌾 (craving for what is not possessed) and 𑌸𑌞𑍍𑌗 (attachment to what is possessed), thus binding the embodied self through attachment to action. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that this passion manifests as sensuality and incessant striving, especially in relationships and sensory pleasures, which perpetuates the cycle of rebirth by entangling the soul in karmic actions. This binding nature of 𑌰𑌜𑌃 aligns with the Upanishadic teaching 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), meaning the true Self is never born nor does it die, highlighting that it is the restless mind colored by 𑌰𑌜𑌃 that experiences birth and death. Understanding this connection helps us recognize how 𑌰𑌜𑌃 traps the soul in cycles of desire-driven activity, setting the stage for the practical reflection on how such restlessness appears in daily life.

In modern life, rajas manifests when someone is constantly chasing promotions, material possessions, or recognition, never feeling satisfied with what they have. Another example is the compulsive use of social media, where the craving for likes and validation keeps one perpetually engaged and distracted. A third scenario is the inability to relax or enjoy downtime, always feeling the urge to be busy or productive. To reflect, consider your own day: are there moments when you act not out of necessity or joy, but because of an inner restlessness or fear of missing out? Notice how this attachment to action shapes your mood and well-being. Try to identify one area where you can act with more awareness and less compulsion, observing the difference it makes.

𑌤𑌮𑌸𑍍𑌤𑍍𑌵𑌜𑍍𑌞𑌾𑌨𑌜𑌂 𑌵𑌿𑌦𑍍𑌧𑌿 𑌮𑍋𑌹𑌨𑌂 𑌸𑌰𑍍𑌵𑌦𑍇𑌹𑌿𑌨𑌾𑌮𑍍 ।
𑌪𑍍𑌰𑌮𑌾𑌦𑌾𑌲𑌸𑍍𑌯𑌨𑌿𑌦𑍍𑌰𑌾𑌭𑌿𑌸𑍍𑌤𑌨𑍍𑌨𑌿𑌬𑌧𑍍𑌨𑌾𑌤𑌿 𑌭𑌾𑌰𑌤 ॥ 𑍮 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑌮𑌸𑍍 - darkness, inertia, dullness
𑌤𑍁 - but, on the other hand
𑌅𑌜𑍍𑌞𑌾𑌨-𑌜𑌮𑍍 - born of ignorance (𑌅𑌜𑍍𑌞𑌾𑌨 = ignorance, 𑌜𑌮𑍍 = born)
𑌵𑌿𑌦𑍍𑌧𑌿 - know, understand
𑌮𑍋𑌹𑌨𑌂 - deluding, causing confusion
𑌸𑌰𑍍𑌵-𑌦𑍇𑌹𑌿𑌨𑌾𑌮𑍍 - of all embodied beings (𑌸𑌰𑍍𑌵 = all, 𑌦𑍇𑌹𑌿𑌨𑌾𑌮𑍍 = of those with bodies)
𑌪𑍍𑌰𑌮𑌾𑌦 - negligence, carelessness
𑌆𑌲𑌸𑍍𑌯 - laziness, idleness
𑌨𑌿𑌦𑍍𑌰𑌾𑌭𑌿𑌃 - by sleep (𑌨𑌿𑌦𑍍𑌰𑌾 = sleep, 𑌅𑌭𑌿𑌃 = by means of)
𑌤𑌤𑍍 - that (referring to 𑌤𑌮𑌸𑍍)
𑌨𑌿𑌬𑌧𑍍𑌨𑌾𑌤𑌿 - binds, ties down
𑌭𑌾𑌰𑌤 - O descendant of Bharata (Arjuna)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
But know that tamas, the quality of darkness and inertia, is born from ignorance. It confuses all living beings, Arjuna, and binds them through negligence, laziness, and sleep.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse focuses on the nature of 𑌤𑌮𑌸𑍍, highlighting it as a force that arises from 𑌅𑌜𑍍𑌞𑌾𑌨 (ignorance). The word 𑌮𑍋𑌹𑌨𑌂 points to its power to confuse or delude, while 𑌪𑍍𑌰𑌮𑌾𑌦, 𑌆𑌲𑌸𑍍𑌯, and 𑌨𑌿𑌦𑍍𑌰𑌾 describe the specific ways it binds individuals: through carelessness, idleness, and sleep. Unlike the other gunas, 𑌤𑌮𑌸𑍍 does not simply distract or excite; it clouds perception and leads to a lack of clarity and motivation. The phrase 𑌸𑌰𑍍𑌵-𑌦𑍇𑌹𑌿𑌨𑌾𑌮𑍍 emphasizes that this influence is universal, affecting all who are embodied, regardless of their background or disposition. The binding effect is not physical but psychological, manifesting as a tendency to avoid responsibility, neglect duties, and seek comfort in inactivity.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that 𑌤𑌮𑌸𑍍 arises from profound 𑌅𑌜𑍍𑌞𑌾𑌨, or ignorance, which obscures discernment and leads to delusion, thus binding all embodied beings through heedlessness and inactivity. He highlights how this darkness clouds the intellect, preventing clear understanding and right action. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets 𑌤𑌮𑌸𑍍 as a state of false knowledge that distorts reality, causing one to act contrary to their true self and become trapped in negligence and indolence. This binding nature of 𑌤𑌮𑌸𑍍 is aptly captured by the Upanishadic prayer 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which is a plea to be led from darkness (ignorance) to light (knowledge). This verse reinforces the idea that 𑌤𑌮𑌸𑍍 not only deludes but also envelops the soul in a state of inertia, setting the stage for the practical examples of procrastination and mental fog discussed next.

In modern life, 𑌤𑌮𑌸𑍍 can be seen when someone procrastinates important tasks, repeatedly hits the snooze button, or avoids responsibilities by distracting themselves with mindless entertainment. It is also present when a person feels mentally foggy, unmotivated, or indifferent to personal growth. For example, someone might neglect their health out of laziness or ignore opportunities due to a lack of initiative. To reflect, consider a recent situation where you felt stuck or unmotivated. What thoughts or habits contributed to that state? Identifying these patterns is the first step toward overcoming the binding effects of 𑌤𑌮𑌸𑍍.

𑌸𑌤𑍍𑌤𑍍𑌵𑌂 𑌸𑍁𑌖𑍇 𑌸𑌂𑌜𑌯𑌤𑌿 𑌰𑌜𑌃 𑌕𑌰𑍍𑌮𑌣𑌿 𑌭𑌾𑌰𑌤 ।
𑌜𑍍𑌞𑌾𑌨𑌮𑌾𑌵𑍃𑌤𑍍𑌯 𑌤𑍁 𑌤𑌮𑌃 𑌪𑍍𑌰𑌮𑌾𑌦𑍇 𑌸𑌂𑌜𑌯𑌤𑍍𑌯𑍁𑌤 ॥ 𑍯 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌤𑍍𑌤𑍍𑌵𑌂 - the quality of purity, clarity, harmony
𑌸𑍁𑌖𑍇 - in happiness, pleasure
𑌸𑌨𑍍𑌜𑌯𑌤𑌿 - binds, attaches, leads to
𑌰𑌜𑌃 - the quality of passion, activity
𑌕𑌰𑍍𑌮𑌣𑌿 - to action, activity
𑌭𑌾𑌰𑌤 - O descendant of Bharata (Arjuna)
𑌜𑍍𑌞𑌾𑌨𑌂 - knowledge, awareness
𑌆𑌵𑍃𑌤𑍍𑌯 - covering, veiling
𑌤𑍁 - but, however
𑌤𑌮𑌃 - the quality of darkness, inertia
𑌪𑍍𑌰𑌮𑌾𑌦𑍇 - in negligence, heedlessness
𑌸𑌨𑍍𑌜𑌯𑌤𑌿 - binds, attaches, leads to
𑌉𑌤 - also, indeed

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, the quality of clarity (sattva) binds one to happiness, the quality of passion (rajas) binds one to action, while the quality of inertia (tamas), by covering knowledge, binds one to carelessness and neglect.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights how each of the three qualities-𑌸𑌤𑍍𑌤𑍍𑌵𑌂, 𑌰𑌜𑌃, and 𑌤𑌮𑌃-influences human behavior and experience. The term 𑌸𑌤𑍍𑌤𑍍𑌵𑌂 is associated with clarity and harmony, leading individuals toward happiness (𑌸𑍁𑌖𑍇). 𑌰𑌜𑌃, representing passion and restlessness, propels people into constant activity (𑌕𑌰𑍍𑌮𑌣𑌿). In contrast, 𑌤𑌮𑌃 is the force of ignorance and inertia, which, by veiling knowledge (𑌜𑍍𑌞𑌾𑌨𑌂 𑌆𑌵𑍃𑌤𑍍𑌯), causes a person to fall into heedlessness or negligence (𑌪𑍍𑌰𑌮𑌾𑌦𑍇). The verse thus explains that our moods, motivations, and even our lapses are shaped by the predominance of these qualities within us. Each 𑌗𑍁𑌣 binds the soul in its own way, making liberation from their influence a central concern of spiritual practice.

The interpretations of 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 deepen our understanding of how the gunas bind the soul. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that 𑌸𑌤𑍍𑌤𑍍𑌵 binds through attachment to happiness, which, while seemingly pure, still entangles the mind in subtle bondage. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 highlights the dynamic role of 𑌰𑌜𑌸𑍍 as the force driving continuous action, and 𑌤𑌮𑌸𑍍 as the veil that obscures true knowledge, leading to negligence and wrong conduct. This aligns with the Upanishadic invocation 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which beseeches the divine to lead one from darkness (ignorance) to light (knowledge). Recognizing how these qualities influence our states of mind is crucial, as it prepares us to observe and gradually transcend their sway, a theme that naturally leads into practical self-awareness and transformation discussed next.

In modern life, these patterns are easy to spot. When someone feels calm and joyful while helping others or learning, 𑌸𑌤𑍍𑌤𑍍𑌵 is at work. The drive to achieve, compete, or multitask reflects 𑌰𑌜𑌸𑍍. Procrastination, binge-watching shows out of habit, or ignoring responsibilities are signs of 𑌤𑌮𑌸𑍍. To reflect, consider your last week: When did you feel most clear and content? When were you restless or impulsive? When did you avoid tasks or feel dull? By observing which 𑌗𑍁𑌣 is active, you can make conscious choices to cultivate more clarity and reduce inertia. This self-awareness is a practical step toward greater freedom and well-being.

𑌰𑌜𑌸𑍍𑌤𑌮𑌶𑍍𑌚𑌾𑌭𑌿𑌭𑍂𑌯 𑌸𑌤𑍍𑌤𑍍𑌵𑌂 𑌭𑌵𑌤𑌿 𑌭𑌾𑌰𑌤 ।
𑌰𑌜𑌃 𑌸𑌤𑍍𑌤𑍍𑌵𑌂 𑌤𑌮𑌶𑍍𑌚𑍈𑌵 𑌤𑌮𑌃 𑌸𑌤𑍍𑌤𑍍𑌵𑌂 𑌰𑌜𑌸𑍍𑌤𑌥𑌾 ॥ 10 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌰𑌜𑌸𑍍 - the quality of passion or activity
𑌤𑌮𑌸𑍍 - the quality of inertia or darkness
𑌚 - and
𑌅𑌭𑌿𑌭𑍂𑌯 - having overpowered, subdued
𑌸𑌤𑍍𑌤𑍍𑌵𑌂 - the quality of goodness or clarity
𑌭𑌵𑌤𑌿 - arises, prevails, becomes dominant
𑌭𑌾𑌰𑌤 - O descendant of Bharata (Arjuna)
𑌰𑌜𑌸𑍍 - the quality of passion or activity (again, as subject)
𑌸𑌤𑍍𑌤𑍍𑌵𑌂 - the quality of goodness or clarity (again, as object)
𑌤𑌮𑌸𑍍 - the quality of inertia or darkness (again, as object)
𑌚 - and
𑌏𑌵 - indeed, certainly
𑌤𑌮𑌃 - the quality of inertia or darkness (as subject)
𑌸𑌤𑍍𑌤𑍍𑌵𑌂 - the quality of goodness or clarity (as object)
𑌰𑌜𑌸𑍍 - the quality of passion or activity (as object)
𑌤𑌥𑌾 - likewise, in the same way

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, sometimes the quality of clarity (sattva) becomes dominant by subduing passion (rajas) and inertia (tamas); at other times, passion prevails by overpowering clarity and inertia; and likewise, inertia takes over by suppressing clarity and passion.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the dynamic interplay of the three qualities: 𑌸𑌤𑍍𑌤𑍍𑌵𑌂 (clarity or goodness), 𑌰𑌜𑌸𑍍 (passion or activity), and 𑌤𑌮𑌸𑍍 (inertia or darkness). The key terms 𑌅𑌭𑌿𑌭𑍂𑌯 (overpowering), 𑌭𑌵𑌤𑌿 (arises), and 𑌤𑌥𑌾 (likewise) point to the cyclical nature in which these qualities dominate one another. The verse does not suggest that all three are equally present at all times; rather, it indicates that one becomes prominent by suppressing the others. This shifting dominance explains why our moods, motivations, and clarity of mind can change, sometimes without obvious external cause. The verse also addresses Arjuna as 𑌭𑌾𑌰𑌤, reminding him of his lineage and capacity to observe these inner changes with discernment.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the predominance of each 𑌗𑍁𑌣 shapes distinct mental states: 𑌸𑌤𑍍𑌤𑍍𑌵 brings forth knowledge and bliss, 𑌰𑌜𑌸𑍍 causes restlessness and desire, and 𑌤𑌮𑌸𑍍 results in ignorance and inertia. This dynamic interplay reflects the verse's teaching that one 𑌗𑍁𑌣 overpowers the others in turn, producing its characteristic effects. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that this shifting dominance depends on one's past 𑌕𑌰𑍍𑌮 and the quality of nourishment, making the experience of these changes unique to each individual. This understanding aligns with the Upanishadic invocation 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which prays to be led from darkness (𑌤𑌮𑌸𑍍) to light (𑌜𑍍𑌯𑍋𑌤𑌿), symbolizing the spiritual aspiration to transcend inertia and ignorance by cultivating 𑌸𑌤𑍍𑌤𑍍𑌵. Recognizing which 𑌗𑍁𑌣 is currently dominant, as 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 suggests, enables practical self-observation and conscious alignment with higher values. This insight prepares us to notice these qualities in daily life and respond accordingly, as discussed next.

In daily life, you might notice that after a restful night and a healthy breakfast, you feel clear-minded and calm-this is 𑌸𑌤𑍍𑌤𑍍𑌵𑌂 in action. During a busy workday filled with deadlines and ambition, 𑌰𑌜𑌸𑍍 may dominate, making you restless or driven. If you spend an afternoon in lethargy, procrastinating or feeling dull, 𑌤𑌮𑌸𑍍 is likely prevailing. To reflect, try observing your mental state at different times of the day and note which quality is most present. Ask yourself: What activities or environments increase clarity? When do you feel most restless or most sluggish? This awareness can help you make choices that encourage balance and well-being.

𑌸𑌰𑍍𑌵𑌦𑍍𑌵𑌾𑌰𑍇𑌷𑍁 𑌦𑍇𑌹𑍇𑌽𑌸𑍍𑌮𑌿𑌨𑍍𑌪𑍍𑌰𑌕𑌾𑌶 𑌉𑌪𑌜𑌾𑌯𑌤𑍇 ।
𑌜𑍍𑌞𑌾𑌨𑌂 𑌯𑌦𑌾 𑌤𑌦𑌾 𑌵𑌿𑌦𑍍𑌯𑌾𑌦𑍍𑌵𑌿𑌵𑍃𑌦𑍍𑌧𑌂 𑌸𑌤𑍍𑌤𑍍𑌵𑌮𑌿𑌤𑍍𑌯𑍁𑌤 ॥ 11 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌰𑍍𑌵-𑌦𑍍𑌵𑌾𑌰𑍇𑌶𑍁 - through all the doors (sense organs)
𑌦𑍇𑌹𑍇 - in the body
𑌅𑌸𑍍𑌮𑌿𑌨𑍍 - in this (body)
𑌪𑍍𑌰𑌕𑌾𑌶 - illumination, light
𑌉𑌪𑌜𑌾𑌯𑌤𑍇 - arises, appears
𑌜𑍍𑌞𑌾𑌨𑌂 - knowledge, awareness
𑌯𑌦𑌾 - when
𑌤𑌦𑌾 - then
𑌵𑌿𑌦𑍍𑌯𑌾𑌤𑍍 - one should know
𑌵𑌿𑌵𑍍𑌰𑍁𑌦𑍍𑌧𑌮𑍍 - increased, become strong
𑌸𑌤𑍍𑌤𑍍𑌵𑌂 - the quality of sattva (purity, clarity)
𑌇𑌤𑌿 - thus
𑌉𑌤 - indeed, certainly

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
When the light of understanding shines clearly through all the senses in this body, know for certain that the quality of clarity and harmony, sattva, has become dominant.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the signs of the predominance of 𑌸𑌤𑍍𑌤𑍍𑌵𑌂 in a person. The key words here are 𑌪𑍍𑌰𑌕𑌾𑌶 (illumination), 𑌜𑍍𑌞𑌾𑌨𑌂 (knowledge), 𑌸𑌰𑍍𑌵-𑌦𑍍𑌵𑌾𑌰𑍇𑌶𑍁 (through all the doors), and 𑌵𑌿𑌵𑍍𑌰𑍁𑌦𑍍𑌧𑌮𑍍 (increased). When 𑌸𑌤𑍍𑌤𑍍𑌵𑌂 is strong, the mind and senses become clear and luminous, allowing knowledge and insight to flow effortlessly. The 'doors' refer to the senses-sight, hearing, touch, taste, and smell-through which we interact with the world. When these are unobstructed and function harmoniously, a person perceives reality with clarity and discernment. This state is marked by a natural brightness and awareness that pervades one's entire being, making understanding and wisdom easily accessible.

The illumination described here is understood by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 as the radiant clarity of the intellect that pervades all sensory faculties when 𑌸𑌤𑍍𑌤𑍍𑌵𑌂 predominates, enabling unobstructed knowledge to manifest through every sense door. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further explains that this light is not merely intellectual brightness but the revealing of the true essence of reality, allowing one to perceive the world as it truly is, free from distortion. This aligns with the Upanishadic invocation 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯-"Lead me from the unreal to the real"-which emphasizes the movement from ignorance to the illuminating truth that 𑌸𑌤𑍍𑌤𑍍𑌵𑌂 fosters. Thus, the increase of 𑌸𑌤𑍍𑌤𑍍𑌵𑌂 is marked by a deepening clarity and purity of perception, which prepares the mind for practical application in daily life, as discussed in the following paragraph.

In modern life, this teaching can be seen when someone feels mentally clear, emotionally balanced, and able to perceive situations without bias or agitation-such as a student who studies with full attention and easily grasps new concepts, or a leader who listens deeply and responds wisely to challenges. Another example is when, after a period of rest or meditation, a person feels refreshed and sees solutions to problems that previously seemed confusing. As a reflection exercise, notice a day when your mind feels especially clear and your senses sharp. What habits or environments contributed to this state? How can you foster more of this clarity in your daily routine?

𑌲𑍋𑌭𑌃 𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌰𑌾𑌰𑌂𑌭𑌃 𑌕𑌰𑍍𑌮𑌣𑌾𑌮𑌶𑌮𑌃 𑌸𑍍𑌪𑍃𑌹𑌾 ।
𑌰𑌜𑌸𑍍𑌯𑍇𑌤𑌾𑌨𑌿 𑌜𑌾𑌯𑌂𑌤𑍇 𑌵𑌿𑌵𑍃𑌦𑍍𑌧𑍇 𑌭𑌰𑌤𑌰𑍍𑌷𑌭 ॥ 12 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌲𑍋𑌭𑌃 - greed, avarice
𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌃 - activity, outward engagement
𑌆𑌰𑌂𑌭𑌃 - undertaking, initiation (of actions)
𑌕𑌰𑍍𑌮𑌣𑌾𑌮𑍍 - of actions, deeds
𑌅𑌶𑌮𑌃 - restlessness, lack of peace
𑌸𑍍𑌪𑍃𑌹𑌾 - longing, desire
𑌰𑌜𑌸𑌿 - when rajas (the quality of passion) is
𑌏𑌤𑌾𑌨𑌿 - these (things)
𑌜𑌾𑌯𑌂𑌤𑍇 - arise, come into being
𑌵𑌿𑌵𑍃𑌦𑍍𑌧𑍇 - when increased, when predominant
𑌭𑌰𑌤𑌰𑍍𑌷𑌭 - O best of the Bharatas (Arjuna)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, when the quality of rajas becomes dominant, greed, constant activity, the urge to begin new undertakings, restlessness, and intense longing all arise.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the psychological and behavioral signs that appear when the quality of 𑌰𑌜𑌸𑍍 becomes strong in a person. The key terms here are 𑌲𑍋𑌭𑌃 (greed), 𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌃 (activity), 𑌆𑌰𑌂𑌭𑌃 (undertaking of actions), 𑌅𑌶𑌮𑌃 (restlessness), and 𑌸𑍍𑌪𑍃𑌹𑌾 (longing). When rajas increases, it fuels a constant desire for more possessions and experiences, leading to greed and an inability to be satisfied. This is accompanied by an urge to always be doing something, starting new projects or tasks, and a restless mind that cannot settle. The longing mentioned here is a deep craving for sensory or material fulfillment, which keeps the mind agitated and outwardly focused.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the restless activity and greed described here are definitive signs of the predominance of 𑌰𑌜𑌸𑍍, which disrupts the mind's natural tranquility and focus. He highlights 𑌅𑌶𑌮𑌃 as the restless agitation preventing inner peace, while 𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌃 reflects the compulsive urge to engage in actions without calm deliberation. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that these qualities not only disturb personal equanimity but also hinder spiritual progress by binding the individual to the cycle of desire and dissatisfaction. This aligns with the Upanishadic injunction from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯, meaning 'Lead me from the unreal to the real,' which underscores the need to transcend the restless impulses of 𑌰𑌜𑌸𑍍 to attain lasting peace. Recognizing these symptoms of 𑌰𑌜𑌸𑍍 is thus essential for moving beyond mere external busyness toward deeper self-awareness and calm, preparing the ground for practical steps to cultivate contentment and focus.

In modern life, these symptoms of rajas can be seen in someone who is always multitasking, never satisfied with what they have, and constantly seeking new experiences or possessions. For example, a person might feel compelled to check their phone every few minutes, start new projects before finishing old ones, or feel anxious when not busy. Another example is someone who shops impulsively or chases after promotions at work without considering whether it brings real fulfillment. To reflect, take a few minutes to observe your own day: do you notice moments of restlessness, greed, or an urge to always be doing something? Consider what triggers these feelings and how you might create more space for calm and contentment.

𑌅𑌪𑍍𑌰𑌕𑌾𑌶𑍋𑌽𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌶𑍍𑌚 𑌪𑍍𑌰𑌮𑌾𑌦𑍋 𑌮𑍋𑌹 𑌏𑌵 𑌚 ।
𑌤𑌮𑌸𑍍𑌯𑍇𑌤𑌾𑌨𑌿 𑌜𑌾𑌯𑌂𑌤𑍇 𑌵𑌿𑌵𑍃𑌦𑍍𑌧𑍇 𑌕𑍁𑌰𑍁𑌨𑌂𑌦𑌨 ॥ 13 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌪𑍍𑌰𑌕𑌾𑌶𑌃 - lack of clarity or absence of illumination (mental or physical)
𑌅𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌃 - inactivity, absence of initiative
𑌪𑍍𑌰𑌮𑌾𑌦𑌃 - negligence, carelessness, heedlessness
𑌮𑍋𑌹𑌃 - delusion, confusion, mistaken understanding
𑌏𑌵 - indeed, certainly
𑌚 - and
𑌤𑌮𑌸𑌾 - by 𑌤𑌮𑌸𑍍, the quality of darkness or inertia
𑌏𑌤𑌾𑌨𑌿 - these (things)
𑌜𑌾𑌯𑌂𑌤𑍇 - arise, come into being
𑌵𑌿𑌵𑍃𑌦𑍍𑌧𑍇 - when increased, when predominant
𑌕𑍁𑌰𑍁𑌨𑌂𑌦𑌨 - O joy of the Kurus (Arjuna)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, when tamas becomes dominant, these arise: lack of clarity, inactivity, negligence, and delusion.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the signs that appear when the quality of 𑌤𑌮𑌸𑍍 is strong in a person. The key terms here are 𑌅𑌪𑍍𑌰𑌕𑌾𑌶 (absence of clarity), 𑌅𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿 (inactivity), 𑌪𑍍𑌰𑌮𑌾𑌦 (negligence), and 𑌮𑍋𑌹 (delusion). 𑌅𑌪𑍍𑌰𑌕𑌾𑌶 refers not only to a lack of physical light but, more importantly, to a lack of mental clarity or understanding. 𑌅𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿 points to a reluctance or inability to act, resulting in stagnation. 𑌪𑍍𑌰𑌮𑌾𑌦 is the tendency to be careless or inattentive, leading to mistakes or missed opportunities. Finally, 𑌮𑍋𑌹 is the confusion or misperception that clouds judgment and leads one away from truth. When these qualities are present, it is a clear sign that 𑌤𑌮𑌸𑍍 is prevailing in the mind and behavior.

The effects of 𑌤𑌮𑌸𑍍 described in this verse are further elucidated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who identifies 𑌅𑌪𑍍𑌰𑌕𑌾𑌶-the absence of illumination or discernment-as the fundamental cause that gives rise to inactivity, negligence, and delusion. This lack of clarity clouds the mind, making one unable to perceive reality correctly. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 complements this view by interpreting 𑌅𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿 as a state of immobility or inertia, while 𑌪𑍍𑌰𑌮𑌾𑌦 reflects inattentiveness that leads to improper actions. Together, these qualities trap the individual in a cycle of confusion and spiritual stagnation. This understanding aligns with the Upanishadic invocation 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which is a prayer to be led from darkness (ignorance) to light (knowledge). Recognizing these symptoms of 𑌤𑌮𑌸𑍍 is essential, as it prepares one to identify and overcome the mental states that hinder progress, thus setting the stage for practical steps to dispel inertia and cultivate clarity.

In modern life, signs of 𑌤𑌮𑌸𑍍 might show up as procrastination at work, ignoring important responsibilities, or feeling mentally foggy and unmotivated. For example, someone might repeatedly put off studying for exams, or neglect their health despite knowing the consequences. Another example is getting lost in escapist entertainment to avoid facing reality, leading to further confusion and lack of direction. To reflect, consider a recent situation where you felt stuck or confused. What thoughts or habits contributed to that state? Identifying these patterns is the first step to reducing the influence of 𑌤𑌮𑌸𑍍 and moving toward greater clarity and purposeful action.

𑌯𑌦𑌾 𑌸𑌤𑍍𑌤𑍍𑌵𑍇 𑌪𑍍𑌰𑌵𑍃𑌦𑍍𑌧𑍇 𑌤𑍁 𑌪𑍍𑌰𑌲𑌯𑌂 𑌯𑌾𑌤𑌿 𑌦𑍇𑌹𑌭𑍃𑌤𑍍 ।
𑌤𑌦𑍋𑌤𑍍𑌤𑌮𑌵𑌿𑌦𑌾𑌂 𑌲𑍋𑌕𑌾𑌨𑌮𑌲𑌾𑌨𑍍𑌪𑍍𑌰𑌤𑌿𑌪𑌦𑍍𑌯𑌤𑍇 ॥ 14 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌦𑌾 - when
𑌸𑌤𑍍𑌤𑍍𑌵𑍇 (𑌸𑌤𑍍𑌤𑍍𑌵) - in the quality of purity (sattva) being predominant
𑌪𑍍𑌰𑌵𑍃𑌦𑍍𑌧𑍇 (𑌪𑍍𑌰𑌵𑍃𑌦𑍍𑌧) - having grown, increased
𑌤𑍁 - indeed, but
𑌪𑍍𑌰𑌲𑌯𑌂 - dissolution, death
𑌯𑌾𑌤𑌿 - attains, goes to
𑌦𑍇𑌹𑌭𑍃𑌤𑍍 - the embodied one, soul in a body
𑌤𑌦 - then
𑌉𑌤𑍍𑌤𑌮𑌵𑌿𑌦𑌮𑍍 - of those who know the highest (truth)
𑌲𑍋𑌕𑌾𑌨𑍍 - worlds, realms
𑌅𑌮𑌲𑌾𑌨𑍍 - pure, stainless
𑌪𑍍𑌰𑌤𑌿𑌪𑌦𑍍𑌯𑌤𑍇 - attains, reaches

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
When a person dies while the quality of purity is dominant, they reach the flawless realms inhabited by those who have realized the highest truth.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the significance of the state of mind and inner qualities at the moment of death. The key terms here are 𑌸𑌤𑍍𑌤𑍍𑌵𑍇 (purity or clarity), 𑌪𑍍𑌰𑌵𑍃𑌦𑍍𑌧𑍇 (fully developed or predominant), 𑌪𑍍𑌰𑌲𑌯𑌂 (dissolution or death), and 𑌅𑌮𑌲𑌾𑌨𑍍 (stainless or pure). When 𑌸𑌤𑍍𑌤𑍍𑌵 is at its peak in a person, meaning their mind is clear, calm, and virtuous, and they pass away in this state, the verse assures that such a soul attains pure worlds. These are not ordinary destinations but are described as the realms of those who have realized the highest knowledge, free from the impurities of passion (𑌰𑌜𑌸𑍍) or ignorance (𑌤𑌮𑌸𑍍). The verse thus connects the quality of one's consciousness at death with the quality of the afterlife or next experience.

The significance of attaining 𑌅𑌮𑌲𑌨𑍍 𑌲𑍋𑌕𑌨𑍍, or the spotless worlds, is elaborated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that these realms are the abodes of those who have realized the highest truths, transcending the impurities of 𑌰𑌜𑌸𑍍 and 𑌤𑌮𑌸𑍍. This attainment is not accidental but the fruit of a life cultivated with predominance of 𑌸𑌤𑍍𑌤𑍍𑌵. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that dying in a state of dominant 𑌸𑌤𑍍𑌤𑍍𑌵 leads the soul to be reborn in auspicious environments-families devoted to spiritual wisdom-thus facilitating continued progress toward liberation. This teaching resonates with the Upanishadic injunction 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'lead me from death to immortality,' emphasizing the transformative power of purity at the moment of death. Together, these insights underscore that the quality of one's consciousness at death, shaped by lifelong cultivation of 𑌸𑌤𑍍𑌤𑍍𑌵, decisively influences the soul's next journey, bridging the verse's profound metaphysical promise with practical spiritual discipline.

In modern life, this teaching can be seen in the way our mental state at crucial moments influences our future. For example, someone who consistently practices kindness, mindfulness, and self-control is more likely to face challenges and even death with peace and clarity, leading to positive outcomes. Another example is how people who live with integrity and purpose often leave behind a legacy that inspires others, much like attaining a 'pure world.' A reflection exercise: Consider what qualities dominate your mind at the end of each day. Are you cultivating clarity and virtue, or are you caught in agitation and confusion? Try ending your day with a few minutes of calm reflection or gratitude to nurture 𑌸𑌤𑍍𑌤𑍍𑌵 in your own life.

𑌰𑌜𑌸𑌿 𑌪𑍍𑌰𑌲𑌯𑌂 𑌗𑌤𑍍𑌵𑌾 𑌕𑌰𑍍𑌮𑌸𑌂𑌗𑌿𑌷𑍁 𑌜𑌾𑌯𑌤𑍇 ।
𑌤𑌥𑌾 𑌪𑍍𑌰𑌲𑍀𑌨𑌸𑍍𑌤𑌮𑌸𑌿 𑌮𑍂𑌢𑌯𑍋𑌨𑌿𑌷𑍁 𑌜𑌾𑌯𑌤𑍇 ॥ 15 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌰𑌜𑌸𑌿 - when rajas (passion/activity) predominates
𑌪𑍍𑌰𑌲𑌯𑌂 - dissolution, death
𑌗𑌤𑍍𑌵𑌾 - having gone, after reaching
𑌕𑌰𑍍𑌮𑌸𑌨𑍍𑌗𑌿𑌶𑍁 - among those attached to action
𑌜𑌾𑌯𑌤𑍇 - is born
𑌤𑌥𑌾 - likewise, similarly
𑌪𑍍𑌰𑌲𑍀𑌨𑌹𑍍 - having dissolved, died
𑌤𑌮𑌸𑌿 - when tamas (inertia/ignorance) predominates
𑌮𑍁𑌧𑌯𑍋𑌨𑌿𑌶𑍁 - in the wombs of the unintelligent, among dull species
𑌜𑌾𑌯𑌤𑍇 - is born

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
If someone dies while the quality of rajas is dominant, they are reborn among people who are attached to action and activity. In the same way, if someone dies when tamas is prevailing, they are born into families or species lacking in intelligence or awareness.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the influence of the dominant 𑌗𑍁𑌣 at the time of death on one's next birth. The key terms here are 𑌰𑌜𑌸𑌿 (when rajas is prevalent), 𑌤𑌮𑌸𑌿 (when tamas is prevalent), 𑌕𑌰𑍍𑌮𑌸𑌨𑍍𑌗𑌿𑌶𑍁 (among those attached to action), and 𑌮𑍁𑌧𑌯𑍋𑌨𑌿𑌶𑍁 (among the unintelligent). The verse explains that the state of mind and the prevailing quality at the moment of death shape the trajectory of the soul. If rajas, the quality of passion and restlessness, dominates, the soul is drawn to environments where action and desire are central. If tamas, the quality of ignorance and inertia, is dominant, the soul is pulled toward lower births, lacking clarity and awareness. This teaching underscores the importance of cultivating a balanced and clear state of mind, especially as life draws to a close.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that dying with rajas predominant causes rebirth among those deeply attached to worldly actions, reflecting restless desires that bind the soul to cycles of activity. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 adds that such births, characterized by 𑌕𑌰𑍍𑌮𑌸𑌨𑍍𑌗𑌿𑌶𑍁, offer opportunities for performing rituals and accruing merit, yet remain entangled in personal gain and desires. Both emphasize that the quality prevailing at death decisively shapes the soul's next state, underscoring the need to transcend rajas and tamas. This is echoed in the Upanishadic prayer 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which beseeches the divine to lead one from death to immortality, symbolizing the aspirant's journey beyond the limitations imposed by the gunas at death. Thus, the verse's teaching on the influence of dominant qualities at the moment of death connects directly to the practical importance of cultivating sattva and awareness, preparing the ground for the reflection on how mental habits shape our future in the next paragraph.

In modern life, this teaching can be seen in how our mental habits and attachments shape our future, both in this life and beyond. For example, someone who is constantly restless and driven by ambition may find themselves surrounded by similar people and situations, reinforcing those tendencies. On the other hand, someone who lives in confusion or apathy may end up in environments that limit their growth and awareness. A practical reflection exercise: At the end of each day, pause and observe which quality-clarity, restlessness, or dullness-was most present in your actions and thoughts. Consider how you might consciously cultivate more clarity and awareness, especially during significant transitions or challenges.

𑌕𑌰𑍍𑌮𑌣𑌃 𑌸𑍁𑌕𑍃𑌤𑌸𑍍𑌯𑌾𑌹𑍁𑌃 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌂 𑌨𑌿𑌰𑍍𑌮𑌲𑌂 𑌫𑌲𑌮𑍍 ।
𑌰𑌜𑌸𑌸𑍍𑌤𑍁 𑌫𑌲𑌂 𑌦𑍁𑌃𑌖𑌮𑌜𑍍𑌞𑌾𑌨𑌂 𑌤𑌮𑌸𑌃 𑌫𑌲𑌮𑍍 ॥ 16 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑌰𑍍𑌮𑌣𑌃 - of action (genitive singular of 𑌕𑌰𑍍𑌮𑌨𑍍)
𑌸𑍁𑌕𑍃𑌤𑌸𑍍𑌯 - of good (virtuous) action (genitive singular of 𑌸𑍁𑌕𑍃𑌤)
𑌆𑌹𑍁𑌃 - they say (third person plural, perfect of 𑌅𑌹𑍍)
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌂 - sattvic, arising from 𑌸𑌤𑍍𑌤𑍍𑌵 (pure quality)
𑌨𑌿𑌰𑍍𑌮𑌲𑌂 - pure, untainted
𑌫𑌲𑌮𑍍 - result, fruit (accusative singular of 𑌫𑌲)
𑌰𑌜𑌸𑌹𑍍 - of rajas (genitive singular of 𑌰𑌜𑌸𑍍, the quality of passion)
𑌤𑍁 - but
𑌫𑌲𑌮𑍍 - result, fruit
𑌦𑍁𑌹𑍍𑌖𑌮𑍍 - sorrow, pain
𑌅𑌜𑍍𑌞𑌾𑌨𑌮𑍍 - ignorance, lack of knowledge
𑌤𑌮𑌸𑌃 - of tamas (genitive singular of 𑌤𑌮𑌸𑍍, the quality of darkness/inertia)
𑌫𑌲𑌮𑍍 - result, fruit

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The wise say that the outcome of good actions is pure and comes from the quality of clarity and harmony. The result of actions driven by passion is suffering, while the result of actions rooted in ignorance is further ignorance.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the distinct results that arise from actions influenced by the three gunas: 𑌸𑌤𑍍𑌤𑍍𑌵, 𑌰𑌜𑌸𑍍, and 𑌤𑌮𑌸𑍍. The word 𑌸𑍁𑌕𑍃𑌤𑌸𑍍𑌯 points to virtuous or well-intentioned actions, which, when performed, yield a 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌂 and 𑌨𑌿𑌰𑍍𑌮𑌲𑌂 outcome-meaning a result that is pure, uplifting, and free from agitation. In contrast, actions propelled by 𑌰𑌜𑌸𑍍 (restlessness, desire) lead to 𑌦𑍁𑌹𑍍𑌖𑌮𑍍, or suffering, as their fruit. Actions stemming from 𑌤𑌮𑌸𑍍 (inertia, ignorance) result in 𑌅𑌜𑍍𑌞𑌾𑌨𑌮𑍍, deepening the state of confusion and lack of awareness. The verse thus underscores a direct relationship between the nature of our actions and the quality of their consequences, encouraging self-reflection on the motivations behind what we do.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the results of actions are inherently linked to the prevailing 𑌗𑍁𑌣 at the time of their performance, with 𑌸𑌤𑍍𑌤𑍍𑌵 producing purity and clarity, while 𑌰𑌜𑌸𑍍 inevitably leads to suffering due to its restless nature. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that the fruits of 𑌸𑌤𑍍𑌤𑍍𑌵𑌿𑌚𑍍 deeds manifest as favorable circumstances for spiritual advancement, whereas 𑌰𑌜𑌸𑌿𑌚𑍍 actions bind the soul to continued cycles of desire and pain. This natural progression is reflected in the Upanishadic injunction 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'lead me from darkness to light,' symbolizing the movement from ignorance and inertia toward knowledge and illumination. This verse thus reinforces the teaching that the quality of our actions shapes our inner state and external conditions, preparing the ground for the practical reflections discussed next.

In modern life, this teaching can be seen in how selfless and thoughtful actions often lead to inner peace and clarity, while actions driven by restlessness or selfish ambition tend to bring stress and dissatisfaction. For example, volunteering with genuine care brings a sense of fulfillment, whereas working solely for personal gain can result in burnout. Similarly, procrastinating or acting out of laziness often leads to confusion and missed opportunities. As a reflection exercise, consider a recent action you took: What was your underlying motivation? Did it leave you feeling clear and uplifted, restless and dissatisfied, or more confused? Noticing these patterns can help guide future choices toward greater harmony and awareness.

𑌸𑌤𑍍𑌤𑍍𑌵𑌾𑌤𑍍𑌸𑌂𑌜𑌾𑌯𑌤𑍇 𑌜𑍍𑌞𑌾𑌨𑌂 𑌰𑌜𑌸𑍋 𑌲𑍋𑌭 𑌏𑌵 𑌚 ।
𑌪𑍍𑌰𑌮𑌾𑌦𑌮𑍋𑌹𑍌 𑌤𑌮𑌸𑍋 𑌭𑌵𑌤𑍋𑌽𑌜𑍍𑌞𑌾𑌨𑌮𑍇𑌵 𑌚 ॥ 1𑍭 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌤𑍍𑌤𑍍𑌵𑌾𑌤𑍍 - from 𑌸𑌤𑍍𑌤𑍍𑌵 (purity, clarity)
𑌸𑌨𑍍𑌜𑌾𑌯𑌤𑍇 - arises, is born
𑌜𑍍𑌞𑌾𑌨𑌂 - knowledge, understanding
𑌰𑌜𑌸𑌹𑍍 - from 𑌰𑌜𑌸𑍍 (activity, passion)
𑌲𑍋𑌭 𑌏𑌵 - only greed, avarice
𑌚 - and
𑌪𑍍𑌰𑌮𑌾𑌦 - negligence, heedlessness
𑌮𑍋𑌹𑍌 - and delusion, confusion
𑌤𑌮𑌸𑌃 - from 𑌤𑌮𑌸𑍍 (inertia, darkness)
𑌭𑌵𑌤𑌹𑍍 - arise, are produced
𑌅𑌜𑍍𑌞𑌾𑌨𑌂 𑌏𑌵 𑌚 - and indeed ignorance

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
From purity and clarity comes knowledge; from passion and restlessness arises greed. From inertia and darkness emerge negligence, confusion, and also ignorance.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the distinct outcomes produced by the three 𑌗𑍁𑌣-s: 𑌸𑌤𑍍𑌤𑍍𑌵, 𑌰𑌜𑌸𑍍, and 𑌤𑌮𑌸𑍍. The key terms here are 𑌜𑍍𑌞𑌾𑌨𑌂 (knowledge), 𑌲𑍋𑌭 (greed), 𑌪𑍍𑌰𑌮𑌾𑌦 (negligence), and 𑌅𑌜𑍍𑌞𑌾𑌨𑌮𑍍 (ignorance). When 𑌸𑌤𑍍𑌤𑍍𑌵 dominates, the mind becomes clear and receptive, allowing true understanding to arise. In contrast, 𑌰𑌜𑌸𑍍 fuels desires and ambitions, leading to dissatisfaction and craving for more. 𑌟𑌮𑌸𑍍 clouds perception, resulting in carelessness, confusion, and a lack of discernment. The verse thus maps out a psychological landscape, showing how our inner tendencies shape our thoughts and actions.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the 𑌸𑌤𑍍𑌤𑍍𑌵 𑌗𑍁𑌣 generates a pure and illuminating knowledge that leads toward liberation, while 𑌰𑌜𑌸𑍍 produces greed that binds one to worldly desires, and 𑌤𑌮𑌸𑍍 results in negligence and delusion, deepening ignorance. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 highlights that the ignorance born of 𑌤𑌮𑌸𑍍 is not mere absence of knowledge but a fundamental misapprehension of reality, which perpetuates spiritual darkness. This understanding aligns with the Upanishadic injunction 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌊𑌪𑌨𑌿𑌷𑌦𑍍, which is a plea to transcend darkness and move toward the light of true knowledge. Thus, the verse's depiction of the three 𑌗𑍁𑌣-s not only clarifies their psychological effects but also points to their decisive role in either advancing or obstructing spiritual progress, setting the stage for practical reflection on how these qualities manifest in our daily lives.

In modern life, we can observe these qualities in everyday situations. For example, when someone studies with a calm and focused mind, understanding comes easily-this is 𑌸𑌤𑍍𑌤𑍍𑌵 at work. When a person is driven by ambition and competition, always wanting more, it is 𑌰𑌜𑌸𑍍 manifesting as greed. If someone procrastinates, forgets important tasks, or acts without thinking, 𑌤𑌮𑌸𑍍 is dominant. As a reflection exercise, consider a recent decision you made: What was the primary motivation behind it-clarity, desire, or confusion? Noticing which 𑌗𑍁𑌣 influenced your actions can help you cultivate more awareness and make conscious choices.

𑌊𑌰𑍍𑌧𑍍𑌵𑌂 𑌗𑌚𑍍𑌛𑌂𑌤𑌿 𑌸𑌤𑍍𑌤𑍍𑌵𑌸𑍍𑌥𑌾 𑌮𑌧𑍍𑌯𑍇 𑌤𑌿𑌷𑍍𑌠𑌂𑌤𑌿 𑌰𑌾𑌜𑌸𑌾𑌃 ।
𑌜𑌘𑌨𑍍𑌯𑌗𑍁𑌣𑌵𑍃𑌤𑍍𑌤𑌿𑌸𑍍𑌥𑌾 𑌅𑌧𑍋 𑌗𑌚𑍍𑌛𑌂𑌤𑌿 𑌤𑌾𑌮𑌸𑌾𑌃 ॥ 1𑍮 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌊𑌰𑍍𑌧𑍍𑌵𑌂 - upward, higher realms
𑌗𑌚𑍍𑌛𑌂𑌤𑌿 - go, move towards
𑌸𑌤𑍍𑌤𑍍𑌵𑌸𑍍𑌥𑌾𑌹𑍍 - those established in sattva (purity, clarity)
𑌮𑌧𑍍𑌯𑍇 - in the middle, intermediate state
𑌤𑌿𑌷𑍍𑌠𑌂𑌤𑌿 - remain, stay
𑌰𑌾𑌜𑌸𑌾𑌃 - those dominated by rajas (activity, passion)
𑌜𑌘𑍍𑌨𑍍𑌯 - lowest, most base
𑌗𑍁𑌣 - quality, attribute
𑌵𑍃𑌤𑍍𑌤𑌿 - tendency, function
𑌸𑍍𑌥𑌾𑌃 - those abiding in
𑌅𑌧𑌹𑍍 - downward, lower realms
𑌗𑌚𑍍𑌛𑌂𑌤𑌿 - go, move towards
𑌤𑌾𑌮𑌸𑌾𑌃 - those dominated by tamas (inertia, ignorance)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Those who are established in the quality of sattva rise to higher states, those who are influenced by rajas remain in the middle, and those whose actions are shaped by the lowest quality, tamas, descend to lower states.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the consequences of living according to the three gunas: 𑌸𑌤𑍍𑌤𑍍𑌵, 𑌰𑌜𑌸𑍍, and 𑌤𑌮𑌸𑍍. The words 𑌊𑌰𑍍𑌧𑍍𑌵𑌂 (upward), 𑌮𑌧𑍍𑌯𑍇 (middle), and 𑌅𑌧𑌹𑍍 (downward) describe the destinations or states resulting from one's predominant quality. 𑌶𑌤𑍍𑌤𑍍𑌵𑌸𑍍𑌥𑌾𑌹𑍍 are those who cultivate clarity, virtue, and wisdom, leading to progress and elevation in consciousness. 𑌰𑌾𑌜𑌸𑌾𑌃 are driven by ambition and desire, keeping them engaged in worldly pursuits and cycles of effort and reward. 𑌤𑌾𑌮𑌸𑌾𑌃, absorbed in ignorance and inertia, move towards regression and lower states of existence. The verse uses these directional metaphors to illustrate how our inner tendencies shape our future experiences, both in this life and beyond.

The profound implications of this verse are further illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that the predominance of a 𑌗𑍁𑌣 not only shapes the soul's post-mortem destination-where 𑌸𑌤𑍍𑌤𑍍𑌵 leads upward to higher realms, 𑌰𑌜𑌸𑍍 causes one to remain in the middle realm of human existence, and 𑌤𑌮𑌸𑍍 drags one downward into lower life forms-but also reflects the quality of one's present life experience. Complementing this, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that these gunas govern the mental and emotional states that bind the individual in 𑌸𑌂𑌸𑌾𑌰: 𑌸𑌤𑍍𑌤𑍍𑌵 brings clarity and peace, 𑌰𑌜𑌸𑍍 fuels restless activity and attachment, and 𑌤𑌮𑌸𑍍 fosters ignorance and inertia. This dynamic is captured in the Upanishadic prayer from the 𑌚𑌕𑍍𑌷𑍁𑌶𑍋𑌪𑌨𑌿𑌷𑌦𑍍-𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯-which beseeches the divine to lead one from darkness (ignorance) to light (knowledge). Thus, this verse not only maps the soul's journey after death but also urges awareness of how the gunas influence our current state, setting the stage for practical reflection and transformation in daily life.

In modern life, someone who cultivates sattva-through selfless service, learning, and ethical living-may find themselves growing in wisdom and inner peace, often becoming a source of inspiration to others. A person dominated by rajas might be constantly striving for success, recognition, or material gain, experiencing both excitement and frustration as they chase their goals. Someone under the sway of tamas may feel stuck, unmotivated, or prone to escapist habits, leading to stagnation or decline. As a reflection exercise, consider which 𑌗𑍁𑌣 most often influences your actions and decisions. Notice a recent situation where you acted from sattva, rajas, or tamas, and reflect on the outcome and how it affected your state of mind.

𑌨𑌾𑌨𑍍𑌯𑌂 𑌗𑍁𑌣𑍇𑌭𑍍𑌯𑌃 𑌕𑌰𑍍𑌤𑌾𑌰𑌂 𑌯𑌦𑌾 𑌦𑍍𑌰𑌷𑍍𑌟𑌾𑌨𑍁𑌪𑌶𑍍𑌯𑌤𑌿 ।
𑌗𑍁𑌣𑍇𑌭𑍍𑌯𑌶𑍍𑌚 𑌪𑌰𑌂 𑌵𑍇𑌤𑍍𑌤𑌿 𑌮𑌦𑍍𑌭𑌾𑌵𑌂 𑌸𑍋𑌽𑌧𑌿𑌗𑌚𑍍𑌛𑌤𑌿 ॥ 1𑍯 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 - not
𑌅𑌨𑍍𑌯𑌮𑍍 - other (anyone else)
𑌗𑍁𑌣𑍇𑌭𑍍𑌯𑌃 - than the 𑌗𑍁𑌣s (qualities of nature)
𑌕𑌰𑍍𑌤𑌾𑌰𑌂 - as the doer (agent)
𑌯𑌦𑌾 - when
𑌦𑍍𑌰𑌷𑍍𑌟𑌾 - the seer (witness)
𑌅𑌨𑍁𑌪𑌸𑍍𑌯𑌤𑌿 - perceives (sees clearly)
𑌗𑍁𑌣𑍇𑌭𑍍𑌯𑌃 - than the 𑌗𑍁𑌣s
𑌚 - and
𑌪𑌰𑌂 - that which is beyond (higher, transcendent)
𑌵𑍇𑌤𑍍𑌤𑌿 - knows (understands)
𑌮𑌦𑍍𑌭𑌾𑌵𑌂 - My state (divine nature, likeness to Me)
𑌸𑌃 - he
𑌅𑌧𑌿𑌗𑌚𑍍𑌛𑌤𑌿 - attains (reaches)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
When a person recognizes that the qualities of nature alone are responsible for all actions, and understands what is beyond these qualities, that person attains a state like Mine.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the importance of seeing the true agents behind all actions. The key terms here are 𑌗𑍁𑌣 (qualities of nature), 𑌕𑌰𑍍𑌤𑌾𑌰𑌂 (doer), 𑌦𑍍𑌰𑌷𑍍𑌟𑌾 (witness), and 𑌮𑌦𑍍𑌭𑌾𑌵𑌂 (My state). The teaching is that when the witness, or conscious self, perceives that it is not the real doer but that all actions are carried out by the interplay of the 𑌗𑍁𑌣s-𑌸𑌤𑍍𑌤𑍍𑌵, 𑌰𑌜𑌸𑍍, and 𑌤𑌮𑌸𑍍-a profound shift in understanding occurs. The self, as the witness, is distinct from these qualities and their activities. Realizing this distinction enables one to transcend identification with the body and mind, which are shaped by the 𑌗𑍁𑌣s, and to approach the divine state described as 𑌮𑌦𑍍𑌭𑌾𑌵𑌂.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that the true 𑌦𑍍𑌰𑌷𑍍𑌟𑌾 or witness is distinct from the 𑌗𑍁𑌣s and is not the doer of actions; recognizing that all activity arises solely from the interplay of the 𑌗𑍁𑌣s leads to liberation. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 teaches that one must first cultivate purity by increasing 𑌸𑌤𑍍𑌤𑍍𑌵 through selfless actions and spiritual discipline, enabling the seer to perceive the 𑌗𑍁𑌣s as the agents while the self remains untouched and transcendent. This understanding aligns with the Upanishadic invocation 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯-"Lead me from darkness to light"-which symbolizes the journey from ignorance of the self's true nature to the illumination of its distinction from material qualities. Thus, the verse guides the practitioner to shift identification from the mutable qualities to the immutable witness, preparing the ground for practical application in daily life as described next.

In modern life, this teaching can be applied when we feel overwhelmed by emotions or situations, recognizing that our reactions are shaped by the play of natural qualities, not by our true self. For example, when facing anger or anxiety, we can pause and observe that these are movements of 𑌰𑌜𑌸𑍍 or 𑌤𑌮𑌸𑍍, not our deepest identity. Similarly, in moments of clarity and calm, we can see the influence of 𑌸𑌤𑍍𑌤𑍍𑌵. Another example is in teamwork: understanding that people's behaviors are driven by their inherent tendencies can foster empathy and reduce personal conflict. As a reflection exercise, try to notice throughout the day when you identify with being the doer, and gently remind yourself that the qualities of nature are at work, while your true self remains the observer.

𑌗𑍁𑌣𑌾𑌨𑍇𑌤𑌾𑌨𑌤𑍀𑌤𑍍𑌯 𑌤𑍍𑌰𑍀𑌂𑌦𑍇𑌹𑍀 𑌦𑍇𑌹𑌸𑌮𑍁𑌦𑍍𑌭𑌵𑌾𑌨𑍍 ।
𑌜𑌨𑍍𑌮𑌮𑍃𑌤𑍍𑌯𑍁𑌜𑌰𑌾𑌦𑍁𑌃𑌖𑍈𑌰𑍍𑌵𑌿𑌮𑍁𑌕𑍍𑌤𑍋𑌽𑌮𑍃𑌤𑌮𑌶𑍍𑌨𑍁𑌤𑍇 ॥ 20 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌗𑍁𑌣𑌾𑌨𑍍 - the qualities (sattva, rajas, tamas)
𑌏𑌤𑌾𑌨𑍍 - these (referring to the three mentioned)
𑌅𑌤𑍀𑌤𑍍𑌯 - having transcended, gone beyond
𑌤𑍍𑌰𑍀𑌨𑍍 - three (referring to the three 𑌗𑍁𑌣s)
𑌦𑍇𑌹𑍀 - the embodied self, the soul within the body
𑌦𑍇𑌹-𑌸𑌮𑍁𑌦𑍍𑌭𑌵𑌾𑌨𑍍 - arising from the body, originating in the body
𑌜𑌨𑍍𑌮 - birth
𑌮𑍃𑌤𑍍𑌯𑍁 - death
𑌜𑌰𑌾 - old age
𑌦𑍁𑌃𑌖𑍈𑌃 - by the sorrows, sufferings
𑌵𑌿𑌮𑍁𑌕𑍍𑌤𑌃 - freed, liberated
𑌅𑌮𑍃𑌤𑌮𑍍 - immortality, the deathless state
𑌅𑌸𑍍𑌨𑍁𑌤𑍇 - attains, experiences

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
When the embodied soul rises above these three qualities that originate in the body, it becomes free from birth, death, aging, and suffering, and attains a state of immortality.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the transformative power of transcending the three 𑌗𑍁𑌣s-𑌸𑌤𑍍𑌤𑍍𑌵, 𑌰𑌜𑌸𑍍, and 𑌤𑌮𑌸𑍍-which are described here as 𑌦𑍇𑌹-𑌸𑌮𑍁𑌦𑍍𑌭𑌵𑌾𑌨𑍍, meaning they arise from or are associated with the body. The term 𑌅𑌤𑍀𑌤𑍍𑌯 emphasizes the act of going beyond, not merely suppressing or balancing these qualities, but truly surpassing their influence. The soul, referred to as 𑌦𑍇𑌹𑍀, is said to become 𑌵𑌿𑌮𑍁𑌕𑍍𑌤𑌃, liberated from the cycle of 𑌜𑌨𑍍𑌮 (birth), 𑌮𑍃𑌤𑍍𑌯𑍁 (death), 𑌜𑌰𑌾 (old age), and 𑌦𑍁𑌃𑌖 (suffering). The result is the attainment of 𑌅𑌮𑍃𑌤𑌮𑍍, or immortality, which in this context means a state of existence untouched by the limitations and pains of material life. This verse thus encapsulates the ultimate goal of spiritual practice in the Gita: liberation from the binding effects of material nature.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that transcending the three 𑌗𑍁𑌣s means rising above their binding influence, which are the root causes of bodily existence and suffering. This transcendence is not mere suppression but a complete liberation that allows the 𑌦𑍇𑌹𑍀 to experience the immortal nature of the self even while embodied. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that the soul's true essence is pure knowledge and bliss, distinct from the 𑌗𑍁𑌣s and the body, and realizing this leads to freedom from the cycle of birth and death. Supporting this, the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18) states, 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the wise one neither takes birth nor dies, emphasizing the eternal nature of the self beyond physical existence. This understanding bridges the verse's teaching of liberation and sets the stage for practical application in daily life, as discussed in the following paragraph.

In modern life, transcending the 𑌗𑍁𑌣s can be compared to rising above the constant push and pull of moods, habits, and social conditioning. For example, someone who is no longer controlled by anger or restlessness (rajas), or by laziness and confusion (tamas), or even by attachment to goodness and success (sattva), finds a deeper peace and clarity. A person who remains calm and centered during both praise and criticism, or who is not shaken by life's ups and downs, is moving toward this state. As a reflection exercise, consider a recent situation where you felt strongly influenced by emotion or circumstance. Ask yourself: was it a reaction from habit, or did you respond from a deeper awareness? What would it look like to act from that deeper awareness more often?

𑌅𑌰𑍍𑌜𑍁𑌨 𑌉𑌵𑌾𑌚
𑌕𑍈𑌰𑍍𑌲𑌿𑌂𑌗𑍈𑌸𑍍𑌤𑍍𑌰𑍀𑌨𑍍𑌗𑍁𑌣𑌾𑌨𑍇𑌤𑌾𑌨𑌤𑍀𑌤𑍋 𑌭𑌵𑌤𑌿 𑌪𑍍𑌰𑌭𑍋 ।
𑌕𑌿𑌮𑌾𑌚𑌾𑌰𑌃 𑌕𑌥𑌂 𑌚𑍈𑌤𑌾𑌂𑌸𑍍𑌤𑍍𑌰𑍀𑌨𑍍𑌗𑍁𑌣𑌾𑌨𑌤𑌿𑌵𑌰𑍍𑌤𑌤𑍇 ॥ 21 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌰𑍍𑌜𑍁𑌨𑌃 - Arjuna (the questioner)
𑌉𑌵𑌾𑌚 - said
𑌕𑍈𑌃 - by what (means, signs)
𑌲𑌿𑌂𑌗𑍈𑌃 - characteristics, distinguishing marks
𑌤𑍍𑌰𑍀𑌨𑍍 - three (accusative plural of 'three')
𑌗𑍁𑌣𑌾𑌨𑍍 - qualities (referring to sattva, rajas, tamas)
𑌏𑌤𑌾𑌨𑍍 - these (accusative plural)
𑌅𑌤𑍀𑌤𑌃 - one who has gone beyond, transcended
𑌭𑌵𑌤𑌿 - becomes, is
𑌪𑍍𑌰𑌭𑍋 - O Lord (vocative, addressing Krishna)
𑌕𑌿𑌮𑍍 - what
𑌆𑌚𑌾𑌰𑌹𑍍 - conduct, behavior
𑌕𑌥𑌂 - how, in what way
𑌚𑍍 - and
𑌏𑌤𑌾𑌨𑍍 - these
𑌤𑍍𑌰𑍀𑌨𑍍 - three
𑌗𑍁𑌣𑌾𑌨𑍍 - qualities
𑌅𑌤𑌿𑌵𑌰𑍍𑌤𑌤𑍇 - crosses over, transcends

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Arjuna said: O Lord, by what signs can someone who has gone beyond these three qualities be recognized? What is their way of living, and how do they actually rise above these three qualities?

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
In this verse, Arjuna seeks clarity about the nature of a person who has transcended the three fundamental qualities or 𑌗𑍁𑌣𑌾𑌨𑍍-namely, 𑌸𑌤𑍍𑌤𑍍𑌵, 𑌰𑌜𑌸𑍍, and 𑌤𑌮𑌸𑍍. He uses the word 𑌲𑌿𑌂𑌗𑍈𑌃 to ask about the distinguishing marks or signs that reveal such transcendence. The term 𑌆𑌚𑌾𑌰𑌹𑍍 points to the actual conduct or behavior of such a person, while 𑌅𑌤𑌿𑌵𑌰𑍍𑌤𑌤𑍇 raises the question of the process or means by which one goes beyond these qualities. Arjuna's inquiry is both practical and philosophical: he wants to know not just how to identify such a person, but also how one can achieve this state themselves. This sets the stage for Krishna to explain the characteristics and practices of those who are no longer bound by the fluctuations of nature's qualities.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that Arjuna's question seeks to identify the external 𑌲𑌿𑌂𑌗 or signs that reveal one who has transcended the three 𑌗𑍁𑌣𑌾𑌨𑍍, emphasizing the visible conduct (𑌆𑌚𑌾𑌰𑌹𑍍) that distinguishes such a person from those still bound by nature. Meanwhile, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 focuses on the practical means (𑌕𑌥𑌂) by which one transcends these qualities, highlighting disciplined action and knowledge as essential to crossing beyond the 𑌗𑍁𑌣𑌾𑌨𑍍. This dual focus on both the signs and the method aligns with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which teaches that the true Self is unborn, eternal, and beyond decay-pointing to the inner reality that the transcendent person embodies. Thus, the verse not only inquires about the external markers of transcendence but also about the inner transformation and practice required, preparing us to consider how such qualities manifest in everyday life.

In modern life, this question is highly relevant. For example, when someone remains calm and balanced in both success and failure, others may wonder what sets them apart-what are the 'signs' of their inner stability? Or, when a person consistently acts with compassion and integrity regardless of external circumstances, we might ask what practices or mindset allow them to rise above common reactions. Another example is in the workplace: a leader who is unaffected by praise or criticism and treats everyone equally often stands out, prompting curiosity about their inner discipline. As a reflection exercise, consider someone you admire for their equanimity or resilience. What behaviors do they show that suggest they are not easily swayed by changing situations? What habits or attitudes might help you cultivate similar qualities in your own life?

𑌶𑍍𑌰𑍀𑌭𑌗𑌵𑌾𑌨𑍁𑌵𑌾𑌚
𑌪𑍍𑌰𑌕𑌾𑌶𑌂 𑌚 𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌂 𑌚 𑌮𑍋𑌹𑌮𑍇𑌵 𑌚 𑌪𑌾𑌂𑌡𑌵 ।
𑌤 𑌦𑍍𑌵𑍇𑌷𑍍𑌟𑌿 𑌸𑌂𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌾𑌨𑌿 𑌨 𑌨𑌿𑌵𑍃𑌤𑍍𑌤𑌾𑌨𑌿 𑌕𑌾𑌂𑌕𑍍𑌷𑌤𑌿 ॥ 22 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌪𑍍𑌰𑌕𑌾z𑌅𑌂 - illumination, clarity, knowledge (sattva effect)
𑌚 - and
𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌂 - activity, engagement, restlessness (rajas effect)
𑌚 - and
𑌮𑍋𑌹𑌮𑍍 - delusion, confusion, ignorance (tamas effect)
𑌏𑌵 - even, indeed
𑌚 - and
𑌪𑌾𑌂𑌡𑌵 - O son of Pandu (Arjuna)
𑌤𑌤𑍍 - those (qualities)
𑌦𑍍𑌵𑍇𑌷𑍍𑌟𑌿 - dislikes, hates
𑌸𑌂𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌾𑌨𑌿 - when arisen, when manifest
𑌨 - not
𑌨𑌿𑌵𑍃𑌤𑍍𑌤𑌾𑌨𑌿 - when ceased, when withdrawn
𑌕𑌾𑌂𑌕𑍍𑌷𑌤𑌿 - desires, longs for

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The Blessed Lord said: O Arjuna, when illumination, activity, or delusion arise, the one who has transcended the modes does not dislike them; nor does he crave for them when they fade away.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the attitude of a person who has gone beyond the three 𑌗𑍁𑌣-s, using the key words 𑌪𑍍𑌰𑌕𑌾z𑌅𑌂 (illumination), 𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌂 (activity), and 𑌮𑍋𑌹𑌮𑍍 (delusion). These represent the effects of 𑌸𑌤𑍍𑌤𑍍𑌵, 𑌰𑌜𑌸𑍍, and 𑌤𑌮𑌸𑍍 respectively. The verse states that such a person neither 'dislikes' (𑌦𑍍𑌵𑍇𑌷𑍍𑌟𑌿) these qualities when they are present, nor 'longs for' (𑌕𑌾𑌂𑌕𑍍𑌷𑌤𑌿) them when they are absent. This means that the realized individual maintains equanimity, not reacting with aversion or attachment as these mental states come and go. The focus is on inner neutrality, observing the play of these qualities without identifying with them or being disturbed by their presence or absence.

The verse's depiction of one who neither dislikes nor longs for the three 𑌗𑍁𑌣-s is explained by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 as illustrating the inner detachment of a realized soul, who remains unaffected by the arising and subsiding of illumination, activity, and delusion. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 further emphasizes that this equanimity reflects the self's steadfastness, which is not disturbed by the fluctuations of the qualities of nature. This state of impartial witnessing aligns with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), meaning the true self is unborn, eternal, and beyond decay or death. Thus, the person established in this truth neither clings to nor rejects the transient modes of the mind, embodying a spiritual maturity that transcends attachment and aversion. This understanding naturally leads to practical application, as described in the next paragraph, where such equanimity manifests in daily life.

In modern life, this teaching can be seen in someone who remains calm whether they are praised for their knowledge, caught up in busy work, or facing confusion and setbacks. For example, a manager who does not become arrogant when successful, nor anxious when overwhelmed, nor depressed when things are unclear, embodies this attitude. Another example is a student who does not get attached to moments of clarity or discouraged by periods of doubt. As a reflection exercise, consider a recent situation where you felt either elated or frustrated by your mental state. Ask yourself: could you have simply observed that state without clinging to or resisting it? Try to notice the next time such a state arises and practice this inner neutrality.

𑌉𑌦𑌾𑌸𑍀𑌨𑌵𑌦𑌾𑌸𑍀𑌨𑍋 𑌗𑍁𑌣𑍈𑌰𑍍𑌯𑍋 𑌨 𑌵𑌿𑌚𑌾𑌲𑍍𑌯𑌤𑍇 ।
𑌗𑍁𑌣𑌾 𑌵𑌰𑍍𑌤𑌂𑌤 𑌇𑌤𑍍𑌯𑍇𑌵 𑌯𑍋𑌽𑌵𑌤𑌿𑌷𑍍𑌠𑌤𑌿 𑌨𑍇𑌂𑌗𑌤𑍇 ॥ 23 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌉𑌦𑌾𑌸𑍀𑌨-𑌵𑌤𑍍 - like one indifferent or neutral
𑌆𑌸𑍀𑌨𑌃 - sitting, remaining
𑌗𑍁𑌣𑍈𑌃 - by the gunas (qualities of nature)
𑌯𑌃 - who
𑌨 𑌵𑌿𑌚𑌾𑌲𑍍𑌯𑌤𑍇 - is not disturbed, does not waver
𑌗𑍁𑌣𑌾𑌃 - the gunas (qualities)
𑌵𑌰𑍍𑌤𑌂𑌤𑍇 - act, function, operate
𑌇𑌤𑌿 𑌏𑌵 - thus only, merely so
𑌯𑌃 - who
𑌅𑌵𑌤𑌿𑌷𑍍𑌠𑌤𑌿 - remains established, stands firm
𑌨 𑌇𑌨𑍍𑌗𑌤𑍇 - does not move, is not shaken

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One who sits as if detached, unaffected by the movements of the qualities of nature, and who understands that these qualities alone are active, remains steady and does not get swept away by them.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the attitude of a person who has attained deep inner steadiness. The key words here are 𑌉𑌦𑌾𑌸𑍀𑌨-𑌵𑌤𑍍 (like one indifferent), 𑌗𑍁𑌣𑍈𑌃 (by the gunas), 𑌨 𑌵𑌿𑌚𑌾𑌲𑍍𑌯𑌤𑍇 (is not disturbed), and 𑌅𑌵𑌤𑌿𑌷𑍍𑌠𑌤𑌿 (remains established). Such a person observes the play of the gunas-sattva, rajas, and tamas-without identifying with their fluctuations. The phrase 'like one indifferent' does not mean apathy or lack of care, but rather a mature neutrality, where one is not emotionally entangled with the ups and downs caused by the gunas. The verse emphasizes the importance of recognizing that the gunas, which make up all experiences and actions, are simply functioning according to their nature. The realized person remains a witness, not getting pulled into the drama of likes, dislikes, or agitation.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that the state of sitting 𑌉𑌦𑌾𑌸𑍀𑌨-𑌵𑌤𑍍-like one indifferent-signifies a profound detachment where the Self-knower perceives the gunas as separate from the true Self and thus remains undisturbed by their activity. This detachment is not a neglect of duty but a steadfastness in knowledge, where the mind is not agitated by the gunas' fluctuations. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 explains that this equanimity arises from the realization that the Self is distinct from the gunas, resulting in a serene satisfaction that is unshaken by their influence. This aligns with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), meaning 'the wise one is not born, nor does he die,' highlighting the immutable nature of the Self beyond the gunas. Together, these teachings emphasize that one acts in the world without being inwardly moved by the qualities or their results, thus bridging the understanding of inner steadiness with practical engagement in life.

In modern life, this teaching is especially relevant when facing stressful situations at work or in relationships. For example, if you receive criticism at your job, instead of reacting with anger or defensiveness (rajas) or withdrawing in sadness (tamas), you can observe your emotions, recognize them as natural responses, and choose to remain steady, responding thoughtfully. Similarly, when experiencing moments of excitement or success, you can remember that these too are movements of the gunas and not get carried away by pride or restlessness. As a reflection exercise, next time you notice a strong emotion, pause and ask yourself: 'Is this the gunas at play? Can I observe without getting swept up?' This practice helps cultivate the inner neutrality described in the verse, leading to greater peace and clarity.

𑌸𑌮𑌦𑍁𑌃𑌖𑌸𑍁𑌖𑌃 𑌸𑍍𑌵𑌸𑍍𑌥𑌃 𑌸𑌮𑌲𑍋𑌷𑍍𑌟𑌾𑌶𑍍𑌮𑌕𑌾𑌂𑌚𑌨𑌃 ।
𑌤𑍁𑌲𑍍𑌯𑌪𑍍𑌰𑌿𑌯𑌾𑌪𑍍𑌰𑌿𑌯𑍋 𑌧𑍀𑌰𑌸𑍍𑌤𑍁𑌲𑍍𑌯𑌨𑌿𑌂𑌦𑌾𑌤𑍍𑌮𑌸𑌂𑌸𑍍𑌤𑍁𑌤𑌿𑌃 ॥ 24 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌮-𑌦𑍁𑌃𑌖-𑌸𑍁𑌖𑌃 - one who is equal in sorrow and happiness
𑌸𑍍𑌵-𑌸𑍍𑌥𑌃 - one who is established in the Self
𑌸𑌮-𑌲𑍋𑌷𑍍𑌟-𑌅𑌶𑍍𑌮-𑌕𑌾𑌂𑌚𑌨𑌃 - one who regards a lump of earth, stone, and gold as equal
𑌤𑍁𑌲𑍍𑌯-𑌪𑍍𑌰𑌿𑌯-𑌅𑌪𑍍𑌰𑌿𑌯𑌃 - one who is the same toward what is liked and disliked
𑌧𑍀𑌰𑌃 - one who is steady or wise
𑌤𑍁𑌲𑍍𑌯-𑌨𑌿𑌂𑌦𑌾-𑌅𑌤𑍍𑌮-𑌸𑌂𑌸𑍍𑌤𑍁𑌤𑌿𑌃 - one who is equal in blame and self-praise

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One who remains balanced in both pain and pleasure, who is anchored in their own true self, who sees no difference between a clod of earth, a stone, or gold, who is impartial toward what is pleasant or unpleasant, who is steady in wisdom, and who treats criticism and praise of themselves with equal regard.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities of someone who has transcended the influence of the three gunas. The terms 𑌸𑌮-𑌦𑍁𑌃𑌖-𑌸𑍁𑌖𑌃 and 𑌸𑍍𑌵-𑌸𑍍𑌥𑌃 point to emotional balance and inner stability, where external circumstances do not disturb one's peace. 𑌸𑌮-𑌲𑍋𑌷𑍍𑌟-𑌅𑌶𑍍𑌮-𑌕𑌾𑌂𑌚𑌨𑌃 emphasizes a vision of equality, where material distinctions lose their grip on the mind. 𑌤𑍁𑌲𑍍𑌯-𑌪𑍍𑌰𑌿𑌯-𑌅𑌪𑍍𑌰𑌿𑌯𑌃 and 𑌤𑍁𑌲𑍍𑌯-𑌨𑌿𑌂𑌦𑌾-𑌅𑌤𑍍𑌮-𑌸𑌂𑌸𑍍𑌤𑍁𑌤𑌿𑌃 further describe a person who is not swayed by praise or blame, or by what is pleasing or unpleasant. Such a person is called 𑌧𑍀𑌰𑌃, steady and wise, because their sense of self is rooted in something deeper than passing experiences.

The profound equanimity described in this verse is elucidated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 as arising from the realization that all dualities-pleasure and pain, gold and earth-are ultimately illusory when seen through the lens of the immutable Self. He emphasizes non-attachment as the key to this steady state. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets this steadiness as the fruit of discriminative knowledge that distinguishes the transient body from the eternal Self, enabling one to remain unaffected by external fluctuations. This aligns with the Upanishadic injunction from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍: 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯, meaning 'lead me from the unreal to the real,' which underscores the movement from identification with changing phenomena to abiding in the unchanging reality. Such insight naturally dissolves the ego's craving for praise or aversion to blame, preparing the aspirant to embody the balanced perspective described here and to apply it practically in daily life.

In modern life, this teaching can be seen in someone who remains calm whether they receive a promotion or face criticism at work, treating both success and setbacks with the same composure. Another example is a person who does not let material possessions define their happiness, valuing relationships and inner contentment over wealth or status. A third situation might be handling both praise and negative feedback on social media with equal detachment, not letting either affect self-worth. As a reflection exercise, consider a recent situation where you felt either elated or upset due to external events. Ask yourself: what would it feel like to respond with the steadiness described in this verse? Try to notice, in the coming week, moments when you can practice this balanced perspective.

𑌮𑌾𑌨𑌾𑌪𑌮𑌾𑌨𑌯𑍋𑌸𑍍𑌤𑍁𑌲𑍍𑌯𑌸𑍍𑌤𑍁𑌲𑍍𑌯𑍋 𑌮𑌿𑌤𑍍𑌰𑌾𑌰𑌿𑌪𑌕𑍍𑌷𑌯𑍋𑌃 ।
𑌸𑌰𑍍𑌵𑌾𑌰𑌂𑌭𑌪𑌰𑌿𑌤𑍍𑌯𑌾𑌗𑍀 𑌗𑍁𑌣𑌾𑌤𑍀𑌤𑌃 𑌸 𑌉𑌚𑍍𑌯𑌤𑍇 ॥ 25 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌮𑌾𑌨 - honor, respect
𑌅𑌪𑌮𑌾𑌨 - dishonor, disrespect
𑌤𑍁𑌲𑍍𑌯𑌃 - equal, impartial
𑌮𑌿𑌤𑍍𑌰 - friend
𑌅𑌰𑌿 - enemy
𑌪𑌕𑍍𑌷 - side, party
𑌸𑌰𑍍𑌵 - all
𑌆𑌰𑌂𑌭 - undertakings, initiatives
𑌪𑌰𑌿𑌤𑍍𑌯𑌾𑌗𑍀 - one who has renounced, abandoned
𑌗𑍁𑌣𑌾𑌤𑍀𑌤𑌃 - one who has gone beyond the gunas (qualities)
𑌸𑌃 - he
𑌉𑌚𑍍𑌯𑌤𑍇 - is said, is called

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One who remains steady in both honor and dishonor, who treats friend and enemy alike, and who has given up all personal initiatives or undertakings, is recognized as someone who has transcended the influence of the material qualities.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities of a person who has risen above the three gunas, focusing on the terms 𑌮𑌾𑌨 (honor), 𑌅𑌪𑌮𑌾𑌨 (dishonor), 𑌤𑍁𑌲𑍍𑌯𑌃 (equal), and 𑌸𑌰𑍍𑌵- 𑌆𑌰𑌂𑌭-𑌪𑌰𑌿𑌤𑍍𑌯𑌾𑌗𑍀 (one who has renounced all undertakings). Such a person does not let praise or criticism disturb their inner balance. Whether others treat them with respect or contempt, their sense of self remains unaffected. The phrase 'equal to friend and enemy' points to a state of impartiality, where personal likes and dislikes no longer dictate one's responses. By renouncing all personal undertakings, the individual acts only out of necessity or duty, not from personal ambition or desire for outcomes. This detachment is not indifference but a deep inner freedom from the push and pull of external circumstances.

The qualities described in this verse are understood by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 as the external manifestations of one who has truly transcended the three 𑌗𑍁𑌨𑌸𑍍. He emphasizes the steadfastness of such a person who remains unaffected by social honor or dishonor and who renounces all actions driven by personal motives. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 explains that this equanimity arises from deep 𑌵𑌿𑌵𑍇𑌕-discrimination between the eternal self and the transient body-leading to impartiality toward friend and foe alike. This state is supported by the Upanishadic injunction 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means "lead me from darkness to light," symbolizing the movement from ignorance and duality to spiritual illumination and balance. Together, these teachings show that transcending the 𑌗𑍁𑌨𑌸𑍍 involves cultivating inner freedom from external validation and personal ambition, preparing the seeker for the practical application of this equanimity in daily life.

In modern life, this teaching can be seen in someone who does not let workplace recognition or criticism affect their self-worth, or in a person who treats both supporters and detractors with the same courtesy and calm. Another example is choosing not to pursue projects purely for personal advancement, but instead acting from a sense of responsibility or service. For reflection: Recall a recent situation where you felt slighted or praised. How did your mood and actions change? Consider how you might maintain inner steadiness regardless of others' opinions or your own ambitions.

𑌮𑌾𑌂 𑌚 𑌯𑍋𑌽𑌵𑍍𑌯𑌭𑌿𑌚𑌾𑌰𑍇𑌣 𑌭𑌕𑍍𑌤𑌿𑌯𑍋𑌗𑍇𑌨 𑌸𑍇𑌵𑌤𑍇 ।
𑌸 𑌗𑍁𑌣𑌾𑌨𑍍𑌸𑌮𑌤𑍀𑌤𑍍𑌯𑍈𑌤𑌾𑌨𑍍𑌬𑍍𑌰𑌹𑍍𑌮𑌭𑍂𑌯𑌾𑌯 𑌕𑌲𑍍𑌪𑌤𑍇 ॥ 26 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌮𑌾𑌂 - Me (the Supreme Being, Krishna)
𑌚 - and
𑌯𑌹𑍍 - who
𑌅𑌵𑍍𑌯𑌭𑌿𑌚𑌾𑌰𑍇𑌨 - with unwavering (without deviation)
𑌭𑌕𑍍𑌤𑌿𑌯𑍋𑌗𑍇𑌨 - by the discipline of devotion (𑌯𑍋𑌗 of devotion)
𑌸𑍇𑌵𑌤𑍇 - serves (worships, attends to)
𑌸 - he
𑌗𑍁𑌨𑌾𑌨𑍍 - the qualities (the three gunas: sattva, rajas, tamas)
𑌸𑌮𑌤𑌿𑌤𑍍𑌯 - having completely crossed over (transcended)
𑌏𑌤𑌾𑌨𑍍 - these
𑌬𑍍𑌰𑌹𑍍𑌮𑌭𑍂𑌯𑌾𑌯 - for becoming Brahman (for the state of Brahman)
𑌕𑌲𑍍𑌪𑌤𑍇 - becomes qualified (is fit, is eligible)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Whoever serves Me with unwavering devotion, practicing the yoga of single-minded love, transcends these qualities of nature and becomes eligible for the state of Brahman.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the power of 𑌭𑌕𑍍𑌤𑌿𑌯𑍋𑌗 (the path of devotion) when practiced with 𑌅𑌵𑍍𑌯𑌭𑌿𑌚𑌾𑌰𑍇𑌨 (steadfastness, without deviation). The word 𑌸𑍇𑌵𑌤𑍇 (serves) emphasizes active engagement in loving service to the Divine, not just passive belief. By doing so, the devotee crosses beyond the influence of the three 𑌗𑍁𑌣s-𑌸𑌤𑍍𑌤𑍍𑌵 (goodness), 𑌰𑌜𑌸𑍍 (passion), and 𑌤𑌮𑌸𑍍 (inertia)-which normally bind all beings to worldly experience. The phrase 𑌬𑍍𑌰𑌹𑍍𑌮𑌭𑍂𑌯𑌾𑌯 𑌕𑌲𑍍𑌪𑌤𑍇 means becoming fit for the state of Brahman, indicating a transformation where the devotee is no longer limited by material nature but is ready to realize their true spiritual identity.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that unwavering 𑌭𑌕𑍍𑌤𑌿 is itself the supreme means to transcend the three 𑌗𑍁𑌣s, equating such devotion with the highest knowledge that leads to liberation. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 stresses that it is through single-pointed, loving service to the Supreme Lord-beyond mere intellectual discrimination-that one truly overcomes the subtle influences of the 𑌗𑍁𑌣s and attains the immortal self. This aligns with the Upanishadic prayer from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯, which means 'lead me from death to immortality,' highlighting the transformative power of steadfast devotion to elevate the soul beyond material bondage. These teachings emphasize that 𑌅𑌵𑍍𑌯𑌭𑌿𑌚𑌾𑌰𑍇𑌨 𑌭𑌕𑍍𑌤𑌿𑌯𑍋𑌗 is not just a practice but a direct path to becoming fit for the state of Brahman, preparing the devotee to embody divine qualities in daily life.

In modern life, this teaching can be seen in someone who, despite daily challenges and distractions, maintains a consistent practice of prayer, meditation, or selfless service, keeping their focus on a higher purpose. For example, a person volunteering at a shelter out of genuine compassion, or someone who remains calm and loving even in stressful situations, is demonstrating unwavering devotion. Another example is choosing to act with integrity and kindness, even when it is difficult, because of a deep inner commitment to spiritual values. As a reflection exercise, consider what activities or attitudes in your own life could become a form of steady, loving service, and how you might maintain that focus even when circumstances are not favorable.

𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑍋 𑌹𑌿 𑌪𑍍𑌰𑌤𑌿𑌷𑍍𑌠𑌾𑌹𑌮𑌮𑍃𑌤𑌸𑍍𑌯𑌾𑌵𑍍𑌯𑌯𑌸𑍍𑌯 𑌚 ।
𑌶𑌾𑌶𑍍𑌵𑌤𑌸𑍍𑌯 𑌚 𑌧𑌰𑍍𑌮𑌸𑍍𑌯 𑌸𑍁𑌖𑌸𑍍𑌯𑍈𑌕𑌾𑌂𑌤𑌿𑌕𑌸𑍍𑌯 𑌚 ॥ 2𑍭 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌹𑍍 - of 𑌬𑍍𑌰𑌹𑍍𑌮𑌨𑍍 (the Supreme Reality)
𑌹𑌿 - for (indeed, because)
𑌪𑍍𑌰𑌤𑌿𑌷𑍍𑌠 - foundation, abode, support
𑌅𑌹𑌮𑍍 - I (am)
𑌅𑌮𑍃𑌤𑌸𑍍𑌯 - of the immortal (of immortality)
𑌅𑌵𑍍𑌯𑌯𑌸𑍍𑌯 - of the imperishable, unchanging
𑌚 - and
𑌸𑌾𑌶𑍍𑌵𑌤𑌸𑍍𑌯 - of the eternal, everlasting
𑌚 - and
𑌧𑌰𑍍𑌮𑌸𑍍𑌯 - of 𑌧𑌰𑍍𑌮 (righteousness, ultimate law)
𑌸𑍁𑌖𑌸𑍍𑌯 - of happiness, bliss
𑌏𑌕𑌾𑌂𑌤𑌿𑌕𑌸𑍍𑌯 - of the absolute, exclusive (unmixed, supreme)
𑌚 - and

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
For I am the very foundation of Brahman, the immortal, the unchanging, the eternal law, and the supreme, undivided bliss.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse brings together several profound concepts, each highlighted by key Sanskrit words: 𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌹𑍍 (of Brahman), 𑌪𑍍𑌰𑌤𑌿𑌷𑍍𑌠 (foundation or abode), 𑌅𑌮𑍃𑌤𑌸𑍍𑌯 (of immortality), 𑌅𑌵𑍍𑌯𑌯𑌸𑍍𑌯 (of the imperishable), 𑌸𑌾𑌶𑍍𑌵𑌤𑌸𑍍𑌯 (of the eternal), 𑌧𑌰𑍍𑌮𑌸𑍍𑌯 (of 𑌧𑌰𑍍𑌮), and 𑌸𑍁𑌖𑌸𑍍𑌯 𑌏𑌕𑌾𑌂𑌤𑌿𑌕𑌸𑍍𑌯 (of absolute bliss). Krishna declares that he is not just a participant in these realities but their very ground and support. The verse emphasizes that the ultimate basis for immortality, unchanging reality, eternal righteousness, and perfect happiness is the Divine itself. This assertion goes beyond describing qualities; it identifies the Divine as the essential source from which these transcendental attributes arise and in which they are fully realized. The use of the word 𑌪𑍍𑌰𑌤𑌿𑌷𑍍𑌠 signals that all these qualities rest upon, and are inseparable from, the Divine presence.

The profound declaration that Krishna is the very 𑌪𑍍𑌰𑌤𑌿𑌷𑍍𑌠-the foundation-of Brahman, immortality, and eternal bliss has been elucidated by revered Acharyas with complementary insights. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that the 𑌅𑌹𑌮𑍍 here signifies the innermost Self, which is the unchanging support of the supreme Brahman, inherently immortal and blissful. He teaches that through the illumination of knowledge, one realizes the essential non-difference between the individual self and this ultimate reality. In contrast, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights the personal aspect of Krishna as the indestructible ground of both the individual soul and the eternal 𑌧𑌰𑍍𑌮 and bliss that constitute the supreme goal. He stresses that unwavering devotion and surrender to Krishna enable the soul to transcend the binding 𑌗𑍁𑌨𑌸𑍍 and attain this highest state. This dual perspective is beautifully complemented by the Upanishadic prayer from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯, which means 'Lead me from death to immortality.' This invocation encapsulates the essence of the verse, affirming the Divine as the ultimate refuge and source of eternal life and bliss. Together, these teachings bridge the metaphysical truth of the Divine as the foundation with the practical path of devotion and knowledge, preparing us to reflect on how this realization can transform our approach to life and happiness.

In practical life, this teaching invites us to reflect on what we consider as the foundation of our happiness and sense of purpose. For example, someone might seek lasting fulfillment in achievements, relationships, or possessions, but these are all subject to change and loss. Recognizing that true, unshakable happiness and meaning come from connecting with the Divine can transform our priorities and resilience. Another example is facing uncertainty or loss; remembering that the ultimate support is something eternal and unchanging can provide deep comfort and strength. As a reflection exercise, consider what you currently rely on for stability and happiness. Ask yourself: are these things permanent, or do they change with circumstances? How might your perspective shift if you anchored your sense of self and fulfillment in something truly eternal and unchanging?

𑌓𑌂 𑌤𑌤𑍍𑌸𑌦𑌿𑌤𑌿 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾𑌸𑍂𑌪𑌨𑌿𑌷𑌤𑍍𑌸𑍁 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂 𑌯𑍋𑌗𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑍇
𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌰𑍍𑌜𑍁𑌨𑌸𑌂𑌵𑌾𑌦𑍇 𑌗𑍁𑌣𑌤𑍍𑌰𑌯𑌵𑌿𑌭𑌾𑌗𑌯𑍋𑌗𑍋 𑌨𑌾𑌮 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃 ॥14 ।

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌓𑌂 - sacred syllable; invocation
𑌤𑌤𑍍𑌸𑌤𑍍 - 'That is Truth'; a phrase denoting the ultimate reality
𑌇𑌤𑌿 - thus; so
𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾𑌸𑍂𑌪𑌨𑌿𑌷𑌤𑍍𑌸𑍁 - in the auspicious Bhagavad Gita, which is like an Upanishad
𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂 - in the knowledge of Brahman; spiritual wisdom
𑌯𑍋𑌗𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑍇 - in the scripture of 𑌯𑍋𑌗; treatise on spiritual discipline
𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌰𑍍𑌜𑍁𑌨 𑌸𑌂𑌵𑌾𑌦𑍇 - in the dialogue between Sri Krishna and Arjuna
𑌗𑍁𑌣𑌤𑍍𑌰𑌯-𑌵𑌿𑌭𑌾𑌗-𑌯𑍋𑌗𑌃 - the 𑌯𑍋𑌗 of division of the three qualities (chapter name)
𑌨𑌾𑌮 - named; called
𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑌃 - fourteenth
𑌅𑌧𑍍𑌯𑌾𑌯𑌃 - chapter

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Thus ends the fourteenth chapter, titled 'The Yoga of the Division of the Three Qualities', from the dialogue between Sri Krishna and Arjuna, found within the Upanishad-like scripture of the Bhagavad Gita, which teaches the knowledge of Brahman and the science of yoga.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This concluding colophon uses several significant Sanskrit terms: 𑌓𑌂, 𑌤𑌤𑍍𑌸𑌤𑍍, 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂, and 𑌗𑍁𑌣𑌤𑍍𑌰𑌯-𑌵𑌿𑌭𑌾𑌗-𑌯𑍋𑌗𑌃. The invocation 𑌓𑌂 sets a sacred tone, marking the end of the chapter and connecting it to the broader spiritual tradition. 𑌤𑌤𑍍𑌸𑌤𑍍 is a phrase that points to the highest reality, often used to sanctify and dedicate spiritual teachings. 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂 refers to the knowledge of the ultimate, while 𑌗𑍁𑌣𑌤𑍍𑌰𑌯-𑌵𑌿𑌭𑌾𑌗-𑌯𑍋𑌗𑌃 names the chapter as the teaching on the division of the three qualities or gunas. Together, these words frame the chapter as both a scriptural and practical guide to understanding the interplay of fundamental qualities in nature and consciousness.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 interprets the term 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂 as indicating that the Bhagavad Gita imparts direct knowledge of the supreme reality, guiding the seeker toward liberation by transcending the three gunas. He emphasizes that this knowledge is not merely theoretical but transformative, aligning with the Upanishadic prayer 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯 which means 'Lead me from the unreal to the real,' highlighting the Gita's role in moving the aspirant from ignorance to truth. Meanwhile, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 focuses on the phrase 𑌯𑍋𑌗𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑍇, viewing the Gita as a practical manual for disciplined spiritual practice that harmonizes the qualities of nature within the practitioner. Together, these Acharyas affirm that the colophon encapsulates the Gita's dual nature as both profound philosophy and actionable guidance, preparing the reader to apply this wisdom in daily life, as will be discussed in the following paragraph.

In modern life, this colophon can remind us to approach every learning or project with a sense of sacredness and higher purpose, just as 𑌓𑌂 and 𑌤𑌤𑍍𑌸𑌤𑍍 sanctify the text. For example, someone finishing a major work or study can pause to dedicate their efforts to a greater good, echoing the spirit of this verse. In another context, a team concluding a project might reflect on the qualities (gunas) that influenced their process-such as clarity, inertia, or restlessness-and consider how to cultivate more balance in the future. As a reflection exercise, after completing any significant task, take a moment to silently acknowledge the effort, dedicate it to a higher ideal, and observe which qualities were most present in your mind and actions.

Browse Related Categories:

• 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 (19)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
• 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌾𑌣𑌿 (202)
  • 𑌮𑌧𑍁𑌰𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌅𑌚𑍍𑌯𑍁𑌤𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌬𑌾𑌲 𑌮𑍁𑌕𑍁𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌗𑍋𑌵𑌿𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌕𑍃𑌷𑍍𑌣𑌂 𑌕𑌲𑌯 𑌸𑌖𑌿
  • 𑌆𑌲𑍋𑌕𑌯𑍇 𑌶𑍍𑌰𑍀 𑌬𑌾𑌲𑌕𑍃𑌷𑍍𑌣𑌮𑍍
  • 𑌤𑍍𑌯𑌾𑌗𑌰𑌾𑌜 𑌕𑍀𑌰𑍍𑌤𑌨 𑌗𑌂𑌧𑌮𑍁 𑌪𑍂𑌯𑌰𑍁𑌗𑌾
  • 𑌗𑍋𑌪𑌾𑌲 𑌕𑍃𑌷𑍍𑌣 𑌦𑌶𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑍍𑌰𑌥𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌮𑍋𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌅𑌕𑍍𑌲𑍇𑌶 𑌕𑍇𑌶𑌵𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌤𑍃𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑍁𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌚𑌤𑍁𑌰𑍍𑌥𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍍𑌨𑌿𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑌂𑌚𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌕𑌾𑌂𑌕𑍍𑌷 𑌪𑍁𑌂𑌡𑌰𑍀𑌕𑌾𑌕𑍍𑌷𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌷𑌷𑍍𑌟𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌕𑍁𑌂𑌠 𑌵𑍈𑌕𑍁𑌂𑌠𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌸𑌪𑍍𑌤𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌨𑌾𑌗𑌰 𑌨𑌾𑌰𑌯𑌣𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌅𑌷𑍍𑌟𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌵𑌿𑌲𑌕𑍍𑌷𑍍𑌯 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌪𑌤𑌿𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌨𑌵𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑌂𑌦 𑌮𑍁𑌕𑍁𑌂𑌦𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑌶𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌚𑌤𑍁𑌰 𑌚𑌤𑍁𑌰𑍍𑌭𑍁𑌜𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌏𑌕𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌨𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍁𑌪𑍍𑌰𑍀𑌤 𑌪𑍀𑌤𑌾𑌂𑌬𑌰𑌃
  • 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰𑌶𑌤 𑌨𑌾𑌮𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌂
  • 𑌮𑍁𑌕𑍁𑌂𑌦𑌮𑌾𑌲𑌾 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌕𑌵𑌚𑌂 (𑌤𑍍𑌰𑍈𑌲𑍋𑌕𑍍𑌯 𑌮𑌂𑌗𑌳 𑌕𑌵𑌚𑌮𑍍)
  • 𑌗𑍋𑌵𑌿𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌨𑌂𑌦 𑌕𑍁𑌮𑌾𑌰 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌬𑍍𑌰𑌹𑍍𑌮 𑌸𑌂𑌹𑌿𑌤𑌾
  • 𑌶𑍍𑌰𑍀 𑌪𑌾𑌂𑌡𑍁𑌰𑌂𑌗 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌮𑍁𑌰𑌾𑌰𑌿 𑌪𑌂𑌚 𑌰𑌤𑍍𑌨 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌵𑍇𑌣𑍁 𑌗𑍋𑌪𑌾𑌲 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌸𑌂𑌤𑌾𑌨 𑌗𑍋𑌪𑌾𑌲 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌶𑍍𑌰𑍀 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌦𑌶𑌕𑌂 1 - 𑌭𑌗𑌵𑌤𑌃 𑌸𑍍𑌵𑌰𑍂𑌪𑌂 𑌤𑌥𑌾 𑌮𑌾𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2 - 𑌭𑌗𑌵𑌤𑌃 𑌸𑍍𑌵𑌰𑍂𑌪𑌮𑌾𑌧𑍁𑌰𑍍𑌯𑌂 𑌤𑌥𑌾 𑌭𑌕𑍍𑌤𑌿𑌮𑌹𑌤𑍍𑌤𑍍𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3 - 𑌉𑌤𑍍𑌤𑌮𑌭𑌕𑍍𑌤𑌸𑍍𑌯 𑌗𑍁𑌣𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4 - 𑌯𑍋𑌗𑌾𑌭𑍍𑌯𑌾𑌸𑌃 𑌤𑌥𑌾 𑌯𑍋𑌗𑌸𑌿𑌦𑍍𑌧𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌪𑍁𑌰𑍁𑌷𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌸𑍍𑌵𑌰𑍂𑌪𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌸𑍍𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃 𑌜𑌨𑍍𑌮, 𑌤𑌪𑌃 𑌤𑌥𑌾 𑌵𑍈𑌕𑍁𑌂𑌠𑌦𑌰𑍍𑌶𑌨𑌮𑍍𑌵𑌰𑍂𑌪𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮 - 𑌪𑍍𑌰𑌲𑌯𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯 - 𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃 𑌤𑌪𑌃 𑌤𑌥𑌾 𑌲𑍋𑌕𑌸𑍃𑌷𑍍𑌟𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 10 - 𑌸𑍃𑌷𑍍𑌟𑌿𑌵𑍈𑌵𑌿𑌧𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 11 - 𑌸𑌨𑌕𑌾𑌦𑍀𑌨𑌾𑌂 𑌵𑍈𑌕𑍁𑌂𑌠𑌦𑌰𑍍𑌶𑌨𑌂 𑌚 𑌹𑌿𑌰𑌣𑍍𑌯𑌾𑌕𑍍𑌷𑌸𑍍𑌯 𑌤𑌥𑌾 𑌹𑌿𑌰𑌣𑍍𑌯𑌕𑌶𑌿𑌪𑍋𑌃 𑌜𑌨𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 12 - 𑌵𑌰𑌾𑌹𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 13 - 𑌹𑌿𑌰𑌣𑍍𑌯𑌾𑌕𑍍𑌷𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 14 - 𑌕𑌪𑌿𑌲𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 15 - 𑌕𑌪𑌿𑌲𑍋𑌪𑌦𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 16 - 𑌨𑌰𑌨𑌾𑌰𑌾𑌯𑌣𑌾𑌵𑌤𑌾𑌰𑌂 𑌤𑌥𑌾 𑌦𑌕𑍍𑌷𑌯𑌾𑌗𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍭 - 𑌧𑍍𑌰𑍁𑌵𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍮 - 𑌪𑍃𑌥𑍁𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍯 - 𑌪𑍍𑌰𑌚𑍇𑌤𑍃𑌣𑌾𑌂 𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 20 - 𑌋𑌷𑌭𑌯𑍋𑌗𑍀𑌶𑍍𑌵𑌰𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 21 - 𑌨𑌵 𑌵𑌰𑍍𑌷𑌾𑌃 𑌤𑌥𑌾 𑌸𑌪𑍍𑌤𑌦𑍍𑌵𑍀𑌪𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 22 - 𑌅𑌜𑌾𑌮𑌿𑌲𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 23 - 𑌦𑌕𑍍𑌷𑌚𑌰𑌿𑌤𑌂 𑌤𑌥𑌾 𑌚𑌿𑌤𑍍𑌰𑌕𑍇𑌤𑍂𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 24 - 𑌪𑍍𑌰𑌹𑍍𑌲𑌾𑌦𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 25 - 𑌨𑌰𑌸𑌿𑌂𑌹𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 26 - 𑌗𑌜𑍇𑌂𑌦𑍍𑌰𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍭 - 𑌕𑍍𑌷𑍀𑌰𑌾𑌬𑍍𑌧𑌿𑌮𑌥𑌨𑌂 𑌤𑌥𑌾 𑌕𑍂𑌰𑍍𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍮 - 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌸𑍍𑌵𑌯𑌂𑌵𑌰𑌂 𑌤𑌥𑌾 𑌅𑌮𑍃𑌤𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍯 - 𑌮𑍋𑌹𑌿𑌨𑍍𑌯𑌵𑌤𑌾𑌰𑌂 𑌆𑌦𑌿
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 30 - 𑌵𑌾𑌮𑌨𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 31 - 𑌬𑌲𑌿𑌦𑌰𑍍𑌪𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 32 - 𑌮𑌤𑍍𑌸𑍍𑌯𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 33 - 𑌅𑌂𑌬𑌰𑍀𑌷𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 34 - 𑌶𑍍𑌰𑍀𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 35 - 𑌶𑍍𑌰𑍀𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍-2
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 36 - 𑌪𑌰𑌶𑍁𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍭 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌵𑌤𑌾𑌰𑍋𑌪𑌕𑍍𑌰𑌮𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍮 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍯 - 𑌯𑍋𑌗𑌮𑌾𑌯𑌾 𑌪𑍍𑌰𑌾𑌦𑍁𑌰𑍍𑌭𑌾𑌵𑌂 𑌤𑌥𑌾 𑌗𑍋𑌕𑍁𑌲𑍇 𑌕𑍃𑌷𑍍𑌣𑌜𑌨𑍍𑌮𑍋𑌤𑍍𑌸𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 40 - 𑌪𑍂𑌤𑌨𑌾𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 41 - 𑌪𑍂𑌤𑌨𑌾𑌦𑌹𑌨𑌂 𑌤𑌥𑌾 𑌕𑍃𑌷𑍍𑌣𑌲𑌾𑌲𑌨𑌾𑌹𑍍𑌲𑌾𑌦𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 42 - 𑌶𑌕𑌟𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 43 - 𑌤𑍃𑌣𑌾𑌵𑌰𑍍𑌤𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 44 - 𑌨𑌾𑌮𑌕𑌰𑌣𑌸𑌂𑌸𑍍𑌕𑌾𑌰𑌾𑌦𑌿
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 45 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌸𑍍𑌯 𑌬𑌾𑌲𑌲𑍀𑌲𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 46 - 𑌵𑌿𑌶𑍍𑌵𑌰𑍂𑌪𑌦𑌰𑍍𑌶𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍭 - 𑌉𑌲𑍂𑌖𑌲𑌬𑌂𑌧𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍮 - 𑌨𑌳𑌕𑍂𑌬𑌰-𑌮𑌣𑌿𑌗𑍍𑌰𑍀𑌵𑌯𑍋𑌃 𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍯 - 𑌵𑍃𑌂𑌦𑌾𑌵𑌨𑌪𑍍𑌰𑌵𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 50 - 𑌵𑌤𑍍𑌸𑌾𑌸𑍁𑌰-𑌬𑌕𑌾𑌸𑍁𑌰𑌯𑍋𑌃 𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 51 - 𑌅𑌘𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 52 - 𑌵𑌤𑍍𑌸𑌸𑍍𑌤𑍇𑌯𑌂 𑌤𑌥𑌾 𑌬𑍍𑌰𑌹𑍍𑌮𑌗𑌰𑍍𑌵𑌶𑌮𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 53 - 𑌧𑍇𑌨𑍁𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 54 - 𑌕𑌾𑌲𑌿𑌯𑌸𑍍𑌯 𑌕𑌾𑌲𑌿𑌂𑌦𑍀𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃 𑌤𑌥𑌾 𑌵𑌿𑌷𑌬𑌾𑌧𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 55 - 𑌕𑌾𑌲𑌿𑌯𑌨𑌰𑍍𑌤𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 56 - 𑌕𑌾𑌲𑌿𑌯𑌗𑌰𑍍𑌵𑌶𑌮𑌨𑌂 𑌤𑌥𑌾 𑌭𑌗𑌵𑌦𑌨𑍁𑌗𑍍𑌰𑌹𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍭 - 𑌪𑍍𑌰𑌲𑌂𑌬𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍮 - 𑌦𑌾𑌵𑌾𑌗𑍍𑌨𑌿𑌸𑌂𑌰𑌕𑍍𑌷𑌣𑌂 𑌤𑌥𑌾 𑌋𑌤𑍁𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍯 - 𑌵𑍇𑌣𑍁𑌗𑌾𑌨𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 60 - 𑌗𑍋𑌪𑍀𑌵𑌸𑍍𑌤𑍍𑌰𑌾𑌪𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 61 - 𑌵𑌿𑌪𑍍𑌰𑌪𑌤𑍍𑌨𑍍𑌯𑌨𑍁𑌗𑍍𑌰𑌹𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 62 - 𑌇𑌂𑌦𑍍𑌰𑌯𑌜𑍍𑌞𑌨𑌿𑌰𑍋𑌧𑌨𑌂 𑌤𑌥𑌾 𑌗𑍋𑌵𑌰𑍍𑌧𑌨𑌯𑌾𑌗𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 63 - 𑌗𑍋𑌵𑌰𑍍𑌧𑌨𑍋𑌦𑍍𑌧𑌾𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 64 - 𑌗𑍋𑌵𑌿𑌂𑌦𑌪𑌟𑍍𑌟𑌾𑌭𑌿𑌷𑍇𑌕𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 65 - 𑌗𑍋𑌪𑌿𑌕𑌾𑌨𑌾𑌂 𑌭𑌗𑌵𑌤𑍍𑌸𑌾𑌮𑍀𑌪𑍍𑌯𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 66 - 𑌗𑍋𑌪𑍀𑌜𑌨𑌾𑌹𑍍𑌲𑌾𑌦𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍭 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌤𑌿𑌰𑍋𑌧𑌾𑌨𑌂 𑌤𑌥𑌾 𑌪𑍁𑌨𑌃 𑌪𑍍𑌰𑌤𑍍𑌯𑌕𑍍𑌷𑍀𑌭𑍂𑌯 𑌗𑍋𑌪𑌿𑌕𑌾𑌃 𑌪𑍍𑌰𑍀𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍮 - 𑌗𑍋𑌪𑌿𑌕𑌾𑌨𑌾𑌂 𑌆𑌹𑍍𑌲𑌾𑌦𑌪𑍍𑌰𑌕𑌟𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍯 - 𑌰𑌾𑌸𑌕𑍍𑌰𑍀𑌡𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭0 - 𑌸𑍁𑌦𑌰𑍍𑌶𑌨𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌂 𑌤𑌥𑌾 𑌶𑌂𑌖𑌚𑍂𑌡-𑌅𑌰𑌿𑌷𑍍𑌟𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭1 - 𑌕𑍇𑌶𑍀 𑌤𑌥𑌾 𑌵𑍍𑌯𑍋𑌮𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭2 - 𑌅𑌕𑍍𑌰𑍂𑌰𑌗𑍋𑌕𑍁𑌲𑌯𑌾𑌤𑍍𑌰𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭3 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌸𑍍𑌯 𑌮𑌥𑍁𑌰𑌾𑌯𑌾𑌤𑍍𑌰𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭4 - 𑌭𑌗𑌵𑌤𑌃 𑌮𑌥𑍁𑌰𑌾𑌪𑍁𑌰𑍀𑌪𑍍𑌰𑌵𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭5 - 𑌕𑌂𑌸𑌵𑌧
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭6 - 𑌉𑌦𑍍𑌧𑌵𑌦𑍌𑌤𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍭 - 𑌜𑌰𑌾𑌸𑌂𑌧𑌾𑌦𑌿𑌭𑌿𑌃 𑌸𑌹 𑌯𑍁𑌦𑍍𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍮 - 𑌦𑍍𑌵𑌾𑌰𑌕𑌾𑌵𑌾𑌸𑌃 𑌤𑌥𑌾 𑌰𑍁𑌕𑍍𑌮𑌣𑍀𑌸𑌂𑌦𑍇𑌶𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍯 - 𑌰𑍁𑌕𑍍𑌮𑌿𑌣𑍀𑌹𑌰𑌣𑌂 𑌵𑌿𑌵𑌾𑌹𑌂 𑌚
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮0 - 𑌸𑍍𑌯𑌮𑌂𑌤𑌕𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮1 - 𑌨𑌰𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌂 𑌤𑌥𑌾 𑌸𑍁𑌭𑌦𑍍𑌰𑌾𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮2 - 𑌬𑌾𑌣𑌾𑌸𑍁𑌰𑌯𑍁𑌦𑍍𑌧𑌂 𑌤𑌥𑌾 𑌨𑍃𑌗𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮3 - 𑌪𑍌𑌂𑌡𑍍𑌰𑌕𑌵𑌧𑌂 - 𑌦𑍍𑌨𑌿𑌨𑌿𑌦𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮4 - 𑌸𑌮𑌂𑌤𑌪𑌂𑌚𑌕𑌤𑍀𑌰𑍍𑌥𑌯𑌾𑌤𑍍𑌰𑌾 - 𑌬𑌂𑌧𑍁𑌮𑌿𑌤𑍍𑌰𑌾𑌦𑌿 𑌸𑌮𑌾𑌗𑌮𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮5 - 𑌜𑌰𑌾𑌸𑌂𑌧𑌵𑌧𑌂 - 𑌶𑌿𑌶𑍁𑌪𑌾𑌲𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮6 - 𑌸𑌾𑌲𑍍𑌵𑌵𑌧𑌂 𑌮𑌹𑌾𑌭𑌾𑌰𑌤𑌯𑍁𑌦𑍍𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍭 - 𑌕𑍁𑌚𑍇𑌲𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍮 - 𑌸𑌂𑌤𑌾𑌨𑌗𑍋𑌪𑌾𑌲𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍯 - 𑌵𑍃𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌂 - 𑌭𑍃𑌗𑍁𑌪𑌰𑍀𑌕𑍍𑌷𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯0 - 𑌵𑌿𑌷𑍍𑌣𑍁𑌮𑌹𑌤𑍍𑌤𑌤𑍍𑌤𑍍𑌵𑌸𑍍𑌥𑌾𑌪𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯1 - 𑌭𑌕𑍍𑌤𑌿𑌮𑌹𑌤𑍍𑌤𑍍𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯2 - 𑌕𑌰𑍍𑌮𑌮𑌿𑌶𑍍𑌰𑌭𑌕𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯3 - 𑌪𑌂𑌚𑌵𑌿𑌂𑌶𑌤𑌿 𑌗𑍁𑌰𑌵𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯4 - 𑌤𑌤𑍍𑌤𑍍𑌵𑌜𑍍𑌞𑌾𑌨𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯5 - 𑌧𑍍𑌯𑌾𑌨𑌯𑍋𑌗𑌃 - 𑌮𑍋𑌕𑍍𑌷𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌮𑌾𑌰𑍍𑌗𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯6 - 𑌭𑌗𑌵𑌦𑍍𑌵𑌿𑌭𑍂𑌤𑌯𑌃 𑌤𑌥𑌾 𑌜𑍍𑌞𑌾𑌨𑌕𑌰𑍍𑌮𑌭𑌕𑍍𑌤𑌿𑌯𑍋𑌗𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍭 - 𑌉𑌤𑍍𑌤𑌮𑌭𑌕𑍍𑌤𑌿𑌪𑍍𑌰𑌾𑌰𑍍𑌥𑌨𑌾 𑌤𑌥𑌾 𑌮𑌾𑌰𑍍𑌕𑌂𑌡𑍇𑌯 𑌕𑌥𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍮 - 𑌨𑌿𑌷𑍍𑌕𑌲𑌬𑍍𑌰𑌹𑍍𑌮𑍋𑌪𑌾𑌸𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍯 - 𑌵𑍇𑌦𑌮𑌂𑌤𑍍𑌰𑌮𑍂𑌲𑌾𑌤𑍍𑌮𑌕𑌾 𑌵𑌿𑌷𑍍𑌣𑍁𑌸𑍍𑌤𑍁𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 100 - 𑌭𑌗𑌵𑌤𑌃 𑌕𑍇𑌶𑌾𑌦𑌿𑌪𑌾𑌦𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌵𑌾𑌸𑍁𑌦𑍇𑌵 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍 (𑌮𑌹𑌾𑌭𑌾𑌰𑌤𑌮𑍍)
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌗𑍋𑌵𑌿𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍 (𑌲𑌘𑍁)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌚𑍌𑌰𑌾𑌷𑍍𑌟𑌕𑌮𑍍 (𑌶𑍍𑌰𑍀 𑌚𑍌𑌰𑌾𑌗𑍍𑌰𑌗𑌣𑍍𑌯 𑌪𑍁𑌰𑍁𑌷𑌾𑌷𑍍𑌟𑌕𑌮𑍍)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌰𑌾𑌧𑌾 𑌕𑍃𑌷𑍍𑌣 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌰𑌾𑌧𑌾 𑌕𑍃𑌪𑌾 𑌕𑌟𑌾𑌕𑍍𑌷 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌕𑍃𑌪𑌾 𑌕𑌟𑌾𑌕𑍍𑌷 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌂
  • 𑌗𑍋𑌕𑍁𑌲 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌗𑍋𑌪𑌾𑌲 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿𑌃
  • 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌶𑍍𑌰𑍀 𑌗𑍋𑌵𑌿𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌂
  • 𑌭𑍀𑌷𑍍𑌮 𑌕𑍃𑌤 𑌭𑌗𑌵𑌤𑍍 𑌸𑍍𑌤𑍁𑌤𑌿𑌃 (𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑍍𑌤𑍁𑌤𑌿𑌃)
  • 𑌰𑌾𑌧𑌾 𑌸𑌹𑌸𑍍𑌰𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌗𑍋𑌪𑌾𑌲 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
• 𑌕𑌰𑍍𑌮 𑌸𑌿𑌦𑍍𑌧𑌾𑌂𑌤 (82)
  • 𑌭𑌜 𑌗𑍋𑌵𑌿𑌂𑌦𑌮𑍍 (𑌮𑍋𑌹 𑌮𑍁𑌦𑍍𑌗𑌰𑌮𑍍)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌪𑌦𑍇𑌶 𑌸𑌾𑌰𑌂 (𑌰𑌮𑌣 𑌮𑌹𑌰𑍍𑌷𑌿)
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑌷𑍍𑌟𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌵𑌿𑌂𑌶𑌤𑌿𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌵𑌿𑌵𑍇𑌕 𑌚𑍂𑌡𑌾𑌮𑌣𑌿
  • 𑌬𑍍𑌰𑌹𑍍𑌮𑌜𑍍𑌞𑌾𑌨𑌾𑌵𑌳𑍀𑌮𑌾𑌲𑌾
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌮𑌨𑍀𑌷𑌾 𑌪𑌂𑌚𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌵𑍇𑌦𑌾𑌂𑌤 𑌡𑌿𑌂𑌡𑌿𑌮𑌃
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
  • 𑌆𑌤𑍍𑌮 𑌪𑌂𑌚𑌕𑌮𑍍
  • 𑌯𑌤𑌿 𑌪𑌂𑌚𑌕𑌮𑍍 (𑌕𑍌𑌪𑍀𑌨 𑌪𑌂𑌚𑌕𑌮𑍍)
• 𑌗𑍀𑌤𑌾 (89)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑍍𑌰𑌥𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌮𑍋𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌅𑌕𑍍𑌲𑍇𑌶 𑌕𑍇𑌶𑌵𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌤𑍃𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑍁𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌚𑌤𑍁𑌰𑍍𑌥𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍍𑌨𑌿𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑌂𑌚𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌕𑌾𑌂𑌕𑍍𑌷 𑌪𑍁𑌂𑌡𑌰𑍀𑌕𑌾𑌕𑍍𑌷𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌷𑌷𑍍𑌟𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌕𑍁𑌂𑌠 𑌵𑍈𑌕𑍁𑌂𑌠𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌸𑌪𑍍𑌤𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌨𑌾𑌗𑌰 𑌨𑌾𑌰𑌯𑌣𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌅𑌷𑍍𑌟𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌵𑌿𑌲𑌕𑍍𑌷𑍍𑌯 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌪𑌤𑌿𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌨𑌵𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑌂𑌦 𑌮𑍁𑌕𑍁𑌂𑌦𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑌶𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌚𑌤𑍁𑌰 𑌚𑌤𑍁𑌰𑍍𑌭𑍁𑌜𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌏𑌕𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌨𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍁𑌪𑍍𑌰𑍀𑌤 𑌪𑍀𑌤𑌾𑌂𑌬𑌰𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑌷𑍍𑌟𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌵𑌿𑌂𑌶𑌤𑌿𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
• 𑌗𑍀𑌤𑌾 𑌜𑌯𑌂𑌤𑌿 (79)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑌷𑍍𑌟𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌵𑌿𑌂𑌶𑌤𑌿𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
  • 𑌗𑍋𑌪𑌾𑌲 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
• 𑌵𑍇𑌦 𑌵𑍍𑌯𑌾𑌸 (63)
  • 𑌶𑍍𑌰𑍀 𑌵𑌿𑌷𑍍𑌣𑍁 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑌿𑌵 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌮𑌣𑌿𑌦𑍍𑌵𑍀𑌪 𑌵𑌰𑍍𑌣𑌨 - 1 (𑌦𑍇𑌵𑍀 𑌭𑌾𑌗𑌵𑌤𑌮𑍍)
  • 𑌮𑌣𑌿𑌦𑍍𑌵𑍀𑌪 𑌵𑌰𑍍𑌣𑌨 - 2 (𑌦𑍇𑌵𑍀 𑌭𑌾𑌗𑌵𑌤𑌮𑍍)
  • 𑌮𑌣𑌿𑌦𑍍𑌵𑍀𑌪 𑌵𑌰𑍍𑌣𑌨 - 3 (𑌦𑍇𑌵𑍀 𑌭𑌾𑌗𑌵𑌤𑌮𑍍)
  • 𑌮𑌣𑌿𑌦𑍍𑌵𑍀𑌪 𑌵𑌰𑍍𑌣𑌨𑌮𑍍 (𑌤𑍇𑌲𑍁𑌗𑍁)
  • 𑌶𑌤 𑌰𑍁𑌦𑍍𑌰𑍀𑌯𑌮𑍍
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌶𑍍𑌰𑍀 𑌵𑌿𑌷𑍍𑌣𑍁 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑌿𑌵 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮𑌾𑌵𑌳𑌿𑌃
• 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 (203)
  • 𑌮𑌧𑍁𑌰𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌅𑌚𑍍𑌯𑍁𑌤𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌬𑌾𑌲 𑌮𑍁𑌕𑍁𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌗𑍋𑌵𑌿𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌕𑍃𑌷𑍍𑌣𑌂 𑌕𑌲𑌯 𑌸𑌖𑌿
  • 𑌆𑌲𑍋𑌕𑌯𑍇 𑌶𑍍𑌰𑍀 𑌬𑌾𑌲𑌕𑍃𑌷𑍍𑌣𑌮𑍍
  • 𑌤𑍍𑌯𑌾𑌗𑌰𑌾𑌜 𑌕𑍀𑌰𑍍𑌤𑌨 𑌗𑌂𑌧𑌮𑍁 𑌪𑍂𑌯𑌰𑍁𑌗𑌾
  • 𑌗𑍋𑌪𑌾𑌲 𑌕𑍃𑌷𑍍𑌣 𑌦𑌶𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑍍𑌰𑌥𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌮𑍋𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌅𑌕𑍍𑌲𑍇𑌶 𑌕𑍇𑌶𑌵𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌤𑍃𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑍁𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌚𑌤𑍁𑌰𑍍𑌥𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍍𑌨𑌿𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑌂𑌚𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌕𑌾𑌂𑌕𑍍𑌷 𑌪𑍁𑌂𑌡𑌰𑍀𑌕𑌾𑌕𑍍𑌷𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌷𑌷𑍍𑌟𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌕𑍁𑌂𑌠 𑌵𑍈𑌕𑍁𑌂𑌠𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌸𑌪𑍍𑌤𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌨𑌾𑌗𑌰 𑌨𑌾𑌰𑌯𑌣𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌅𑌷𑍍𑌟𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌵𑌿𑌲𑌕𑍍𑌷𑍍𑌯 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌪𑌤𑌿𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌨𑌵𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑌂𑌦 𑌮𑍁𑌕𑍁𑌂𑌦𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑌶𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌚𑌤𑍁𑌰 𑌚𑌤𑍁𑌰𑍍𑌭𑍁𑌜𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌏𑌕𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌨𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍁𑌪𑍍𑌰𑍀𑌤 𑌪𑍀𑌤𑌾𑌂𑌬𑌰𑌃
  • 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰𑌶𑌤 𑌨𑌾𑌮𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌂
  • 𑌮𑍁𑌕𑍁𑌂𑌦𑌮𑌾𑌲𑌾 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌕𑌵𑌚𑌂 (𑌤𑍍𑌰𑍈𑌲𑍋𑌕𑍍𑌯 𑌮𑌂𑌗𑌳 𑌕𑌵𑌚𑌮𑍍)
  • 𑌗𑍋𑌵𑌿𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌨𑌂𑌦 𑌕𑍁𑌮𑌾𑌰 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌬𑍍𑌰𑌹𑍍𑌮 𑌸𑌂𑌹𑌿𑌤𑌾
  • 𑌶𑍍𑌰𑍀 𑌪𑌾𑌂𑌡𑍁𑌰𑌂𑌗 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌮𑍁𑌰𑌾𑌰𑌿 𑌪𑌂𑌚 𑌰𑌤𑍍𑌨 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌵𑍇𑌣𑍁 𑌗𑍋𑌪𑌾𑌲 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌸𑌂𑌤𑌾𑌨 𑌗𑍋𑌪𑌾𑌲 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌶𑍍𑌰𑍀 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌦𑌶𑌕𑌂 1 - 𑌭𑌗𑌵𑌤𑌃 𑌸𑍍𑌵𑌰𑍂𑌪𑌂 𑌤𑌥𑌾 𑌮𑌾𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2 - 𑌭𑌗𑌵𑌤𑌃 𑌸𑍍𑌵𑌰𑍂𑌪𑌮𑌾𑌧𑍁𑌰𑍍𑌯𑌂 𑌤𑌥𑌾 𑌭𑌕𑍍𑌤𑌿𑌮𑌹𑌤𑍍𑌤𑍍𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3 - 𑌉𑌤𑍍𑌤𑌮𑌭𑌕𑍍𑌤𑌸𑍍𑌯 𑌗𑍁𑌣𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4 - 𑌯𑍋𑌗𑌾𑌭𑍍𑌯𑌾𑌸𑌃 𑌤𑌥𑌾 𑌯𑍋𑌗𑌸𑌿𑌦𑍍𑌧𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌪𑍁𑌰𑍁𑌷𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌸𑍍𑌵𑌰𑍂𑌪𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌸𑍍𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃 𑌜𑌨𑍍𑌮, 𑌤𑌪𑌃 𑌤𑌥𑌾 𑌵𑍈𑌕𑍁𑌂𑌠𑌦𑌰𑍍𑌶𑌨𑌮𑍍𑌵𑌰𑍂𑌪𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮 - 𑌪𑍍𑌰𑌲𑌯𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯 - 𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃 𑌤𑌪𑌃 𑌤𑌥𑌾 𑌲𑍋𑌕𑌸𑍃𑌷𑍍𑌟𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 10 - 𑌸𑍃𑌷𑍍𑌟𑌿𑌵𑍈𑌵𑌿𑌧𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 11 - 𑌸𑌨𑌕𑌾𑌦𑍀𑌨𑌾𑌂 𑌵𑍈𑌕𑍁𑌂𑌠𑌦𑌰𑍍𑌶𑌨𑌂 𑌚 𑌹𑌿𑌰𑌣𑍍𑌯𑌾𑌕𑍍𑌷𑌸𑍍𑌯 𑌤𑌥𑌾 𑌹𑌿𑌰𑌣𑍍𑌯𑌕𑌶𑌿𑌪𑍋𑌃 𑌜𑌨𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 12 - 𑌵𑌰𑌾𑌹𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 13 - 𑌹𑌿𑌰𑌣𑍍𑌯𑌾𑌕𑍍𑌷𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 14 - 𑌕𑌪𑌿𑌲𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 15 - 𑌕𑌪𑌿𑌲𑍋𑌪𑌦𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 16 - 𑌨𑌰𑌨𑌾𑌰𑌾𑌯𑌣𑌾𑌵𑌤𑌾𑌰𑌂 𑌤𑌥𑌾 𑌦𑌕𑍍𑌷𑌯𑌾𑌗𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍭 - 𑌧𑍍𑌰𑍁𑌵𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍮 - 𑌪𑍃𑌥𑍁𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍯 - 𑌪𑍍𑌰𑌚𑍇𑌤𑍃𑌣𑌾𑌂 𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 20 - 𑌋𑌷𑌭𑌯𑍋𑌗𑍀𑌶𑍍𑌵𑌰𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 21 - 𑌨𑌵 𑌵𑌰𑍍𑌷𑌾𑌃 𑌤𑌥𑌾 𑌸𑌪𑍍𑌤𑌦𑍍𑌵𑍀𑌪𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 22 - 𑌅𑌜𑌾𑌮𑌿𑌲𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 23 - 𑌦𑌕𑍍𑌷𑌚𑌰𑌿𑌤𑌂 𑌤𑌥𑌾 𑌚𑌿𑌤𑍍𑌰𑌕𑍇𑌤𑍂𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 24 - 𑌪𑍍𑌰𑌹𑍍𑌲𑌾𑌦𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 25 - 𑌨𑌰𑌸𑌿𑌂𑌹𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 26 - 𑌗𑌜𑍇𑌂𑌦𑍍𑌰𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍭 - 𑌕𑍍𑌷𑍀𑌰𑌾𑌬𑍍𑌧𑌿𑌮𑌥𑌨𑌂 𑌤𑌥𑌾 𑌕𑍂𑌰𑍍𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍮 - 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌸𑍍𑌵𑌯𑌂𑌵𑌰𑌂 𑌤𑌥𑌾 𑌅𑌮𑍃𑌤𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍯 - 𑌮𑍋𑌹𑌿𑌨𑍍𑌯𑌵𑌤𑌾𑌰𑌂 𑌆𑌦𑌿
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 30 - 𑌵𑌾𑌮𑌨𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 31 - 𑌬𑌲𑌿𑌦𑌰𑍍𑌪𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 32 - 𑌮𑌤𑍍𑌸𑍍𑌯𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 33 - 𑌅𑌂𑌬𑌰𑍀𑌷𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 34 - 𑌶𑍍𑌰𑍀𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 35 - 𑌶𑍍𑌰𑍀𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍-2
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 36 - 𑌪𑌰𑌶𑍁𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍭 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌵𑌤𑌾𑌰𑍋𑌪𑌕𑍍𑌰𑌮𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍮 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍯 - 𑌯𑍋𑌗𑌮𑌾𑌯𑌾 𑌪𑍍𑌰𑌾𑌦𑍁𑌰𑍍𑌭𑌾𑌵𑌂 𑌤𑌥𑌾 𑌗𑍋𑌕𑍁𑌲𑍇 𑌕𑍃𑌷𑍍𑌣𑌜𑌨𑍍𑌮𑍋𑌤𑍍𑌸𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 40 - 𑌪𑍂𑌤𑌨𑌾𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 41 - 𑌪𑍂𑌤𑌨𑌾𑌦𑌹𑌨𑌂 𑌤𑌥𑌾 𑌕𑍃𑌷𑍍𑌣𑌲𑌾𑌲𑌨𑌾𑌹𑍍𑌲𑌾𑌦𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 42 - 𑌶𑌕𑌟𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 43 - 𑌤𑍃𑌣𑌾𑌵𑌰𑍍𑌤𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 44 - 𑌨𑌾𑌮𑌕𑌰𑌣𑌸𑌂𑌸𑍍𑌕𑌾𑌰𑌾𑌦𑌿
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 45 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌸𑍍𑌯 𑌬𑌾𑌲𑌲𑍀𑌲𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 46 - 𑌵𑌿𑌶𑍍𑌵𑌰𑍂𑌪𑌦𑌰𑍍𑌶𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍭 - 𑌉𑌲𑍂𑌖𑌲𑌬𑌂𑌧𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍮 - 𑌨𑌳𑌕𑍂𑌬𑌰-𑌮𑌣𑌿𑌗𑍍𑌰𑍀𑌵𑌯𑍋𑌃 𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍯 - 𑌵𑍃𑌂𑌦𑌾𑌵𑌨𑌪𑍍𑌰𑌵𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 50 - 𑌵𑌤𑍍𑌸𑌾𑌸𑍁𑌰-𑌬𑌕𑌾𑌸𑍁𑌰𑌯𑍋𑌃 𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 51 - 𑌅𑌘𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 52 - 𑌵𑌤𑍍𑌸𑌸𑍍𑌤𑍇𑌯𑌂 𑌤𑌥𑌾 𑌬𑍍𑌰𑌹𑍍𑌮𑌗𑌰𑍍𑌵𑌶𑌮𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 53 - 𑌧𑍇𑌨𑍁𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 54 - 𑌕𑌾𑌲𑌿𑌯𑌸𑍍𑌯 𑌕𑌾𑌲𑌿𑌂𑌦𑍀𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃 𑌤𑌥𑌾 𑌵𑌿𑌷𑌬𑌾𑌧𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 55 - 𑌕𑌾𑌲𑌿𑌯𑌨𑌰𑍍𑌤𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 56 - 𑌕𑌾𑌲𑌿𑌯𑌗𑌰𑍍𑌵𑌶𑌮𑌨𑌂 𑌤𑌥𑌾 𑌭𑌗𑌵𑌦𑌨𑍁𑌗𑍍𑌰𑌹𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍭 - 𑌪𑍍𑌰𑌲𑌂𑌬𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍮 - 𑌦𑌾𑌵𑌾𑌗𑍍𑌨𑌿𑌸𑌂𑌰𑌕𑍍𑌷𑌣𑌂 𑌤𑌥𑌾 𑌋𑌤𑍁𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍯 - 𑌵𑍇𑌣𑍁𑌗𑌾𑌨𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 60 - 𑌗𑍋𑌪𑍀𑌵𑌸𑍍𑌤𑍍𑌰𑌾𑌪𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 61 - 𑌵𑌿𑌪𑍍𑌰𑌪𑌤𑍍𑌨𑍍𑌯𑌨𑍁𑌗𑍍𑌰𑌹𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 62 - 𑌇𑌂𑌦𑍍𑌰𑌯𑌜𑍍𑌞𑌨𑌿𑌰𑍋𑌧𑌨𑌂 𑌤𑌥𑌾 𑌗𑍋𑌵𑌰𑍍𑌧𑌨𑌯𑌾𑌗𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 63 - 𑌗𑍋𑌵𑌰𑍍𑌧𑌨𑍋𑌦𑍍𑌧𑌾𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 64 - 𑌗𑍋𑌵𑌿𑌂𑌦𑌪𑌟𑍍𑌟𑌾𑌭𑌿𑌷𑍇𑌕𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 65 - 𑌗𑍋𑌪𑌿𑌕𑌾𑌨𑌾𑌂 𑌭𑌗𑌵𑌤𑍍𑌸𑌾𑌮𑍀𑌪𑍍𑌯𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 66 - 𑌗𑍋𑌪𑍀𑌜𑌨𑌾𑌹𑍍𑌲𑌾𑌦𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍭 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌤𑌿𑌰𑍋𑌧𑌾𑌨𑌂 𑌤𑌥𑌾 𑌪𑍁𑌨𑌃 𑌪𑍍𑌰𑌤𑍍𑌯𑌕𑍍𑌷𑍀𑌭𑍂𑌯 𑌗𑍋𑌪𑌿𑌕𑌾𑌃 𑌪𑍍𑌰𑍀𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍮 - 𑌗𑍋𑌪𑌿𑌕𑌾𑌨𑌾𑌂 𑌆𑌹𑍍𑌲𑌾𑌦𑌪𑍍𑌰𑌕𑌟𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍯 - 𑌰𑌾𑌸𑌕𑍍𑌰𑍀𑌡𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭0 - 𑌸𑍁𑌦𑌰𑍍𑌶𑌨𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌂 𑌤𑌥𑌾 𑌶𑌂𑌖𑌚𑍂𑌡-𑌅𑌰𑌿𑌷𑍍𑌟𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭1 - 𑌕𑍇𑌶𑍀 𑌤𑌥𑌾 𑌵𑍍𑌯𑍋𑌮𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭2 - 𑌅𑌕𑍍𑌰𑍂𑌰𑌗𑍋𑌕𑍁𑌲𑌯𑌾𑌤𑍍𑌰𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭3 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌸𑍍𑌯 𑌮𑌥𑍁𑌰𑌾𑌯𑌾𑌤𑍍𑌰𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭4 - 𑌭𑌗𑌵𑌤𑌃 𑌮𑌥𑍁𑌰𑌾𑌪𑍁𑌰𑍀𑌪𑍍𑌰𑌵𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭5 - 𑌕𑌂𑌸𑌵𑌧
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭6 - 𑌉𑌦𑍍𑌧𑌵𑌦𑍌𑌤𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍭 - 𑌜𑌰𑌾𑌸𑌂𑌧𑌾𑌦𑌿𑌭𑌿𑌃 𑌸𑌹 𑌯𑍁𑌦𑍍𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍮 - 𑌦𑍍𑌵𑌾𑌰𑌕𑌾𑌵𑌾𑌸𑌃 𑌤𑌥𑌾 𑌰𑍁𑌕𑍍𑌮𑌣𑍀𑌸𑌂𑌦𑍇𑌶𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍯 - 𑌰𑍁𑌕𑍍𑌮𑌿𑌣𑍀𑌹𑌰𑌣𑌂 𑌵𑌿𑌵𑌾𑌹𑌂 𑌚
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮0 - 𑌸𑍍𑌯𑌮𑌂𑌤𑌕𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮1 - 𑌨𑌰𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌂 𑌤𑌥𑌾 𑌸𑍁𑌭𑌦𑍍𑌰𑌾𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮2 - 𑌬𑌾𑌣𑌾𑌸𑍁𑌰𑌯𑍁𑌦𑍍𑌧𑌂 𑌤𑌥𑌾 𑌨𑍃𑌗𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮3 - 𑌪𑍌𑌂𑌡𑍍𑌰𑌕𑌵𑌧𑌂 - 𑌦𑍍𑌨𑌿𑌨𑌿𑌦𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮4 - 𑌸𑌮𑌂𑌤𑌪𑌂𑌚𑌕𑌤𑍀𑌰𑍍𑌥𑌯𑌾𑌤𑍍𑌰𑌾 - 𑌬𑌂𑌧𑍁𑌮𑌿𑌤𑍍𑌰𑌾𑌦𑌿 𑌸𑌮𑌾𑌗𑌮𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮5 - 𑌜𑌰𑌾𑌸𑌂𑌧𑌵𑌧𑌂 - 𑌶𑌿𑌶𑍁𑌪𑌾𑌲𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮6 - 𑌸𑌾𑌲𑍍𑌵𑌵𑌧𑌂 𑌮𑌹𑌾𑌭𑌾𑌰𑌤𑌯𑍁𑌦𑍍𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍭 - 𑌕𑍁𑌚𑍇𑌲𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍮 - 𑌸𑌂𑌤𑌾𑌨𑌗𑍋𑌪𑌾𑌲𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍯 - 𑌵𑍃𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌂 - 𑌭𑍃𑌗𑍁𑌪𑌰𑍀𑌕𑍍𑌷𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯0 - 𑌵𑌿𑌷𑍍𑌣𑍁𑌮𑌹𑌤𑍍𑌤𑌤𑍍𑌤𑍍𑌵𑌸𑍍𑌥𑌾𑌪𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯1 - 𑌭𑌕𑍍𑌤𑌿𑌮𑌹𑌤𑍍𑌤𑍍𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯2 - 𑌕𑌰𑍍𑌮𑌮𑌿𑌶𑍍𑌰𑌭𑌕𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯3 - 𑌪𑌂𑌚𑌵𑌿𑌂𑌶𑌤𑌿 𑌗𑍁𑌰𑌵𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯4 - 𑌤𑌤𑍍𑌤𑍍𑌵𑌜𑍍𑌞𑌾𑌨𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯5 - 𑌧𑍍𑌯𑌾𑌨𑌯𑍋𑌗𑌃 - 𑌮𑍋𑌕𑍍𑌷𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌮𑌾𑌰𑍍𑌗𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯6 - 𑌭𑌗𑌵𑌦𑍍𑌵𑌿𑌭𑍂𑌤𑌯𑌃 𑌤𑌥𑌾 𑌜𑍍𑌞𑌾𑌨𑌕𑌰𑍍𑌮𑌭𑌕𑍍𑌤𑌿𑌯𑍋𑌗𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍭 - 𑌉𑌤𑍍𑌤𑌮𑌭𑌕𑍍𑌤𑌿𑌪𑍍𑌰𑌾𑌰𑍍𑌥𑌨𑌾 𑌤𑌥𑌾 𑌮𑌾𑌰𑍍𑌕𑌂𑌡𑍇𑌯 𑌕𑌥𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍮 - 𑌨𑌿𑌷𑍍𑌕𑌲𑌬𑍍𑌰𑌹𑍍𑌮𑍋𑌪𑌾𑌸𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍯 - 𑌵𑍇𑌦𑌮𑌂𑌤𑍍𑌰𑌮𑍂𑌲𑌾𑌤𑍍𑌮𑌕𑌾 𑌵𑌿𑌷𑍍𑌣𑍁𑌸𑍍𑌤𑍁𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 100 - 𑌭𑌗𑌵𑌤𑌃 𑌕𑍇𑌶𑌾𑌦𑌿𑌪𑌾𑌦𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌵𑌾𑌸𑍁𑌦𑍇𑌵 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍 (𑌮𑌹𑌾𑌭𑌾𑌰𑌤𑌮𑍍)
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌗𑍋𑌵𑌿𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍 (𑌲𑌘𑍁)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌚𑍌𑌰𑌾𑌷𑍍𑌟𑌕𑌮𑍍 (𑌶𑍍𑌰𑍀 𑌚𑍌𑌰𑌾𑌗𑍍𑌰𑌗𑌣𑍍𑌯 𑌪𑍁𑌰𑍁𑌷𑌾𑌷𑍍𑌟𑌕𑌮𑍍)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌰𑌾𑌧𑌾 𑌕𑍃𑌷𑍍𑌣 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌰𑌾𑌧𑌾 𑌕𑍃𑌪𑌾 𑌕𑌟𑌾𑌕𑍍𑌷 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌕𑍃𑌪𑌾 𑌕𑌟𑌾𑌕𑍍𑌷 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌂
  • 𑌦𑌾𑌮𑍋𑌦𑌰 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌗𑍋𑌕𑍁𑌲 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌗𑍋𑌪𑌾𑌲 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿𑌃
  • 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌶𑍍𑌰𑍀 𑌗𑍋𑌵𑌿𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌂
  • 𑌭𑍀𑌷𑍍𑌮 𑌕𑍃𑌤 𑌭𑌗𑌵𑌤𑍍 𑌸𑍍𑌤𑍁𑌤𑌿𑌃 (𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑍍𑌤𑍁𑌤𑌿𑌃)
  • 𑌰𑌾𑌧𑌾 𑌸𑌹𑌸𑍍𑌰𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌗𑍋𑌪𑌾𑌲 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍